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Omoo

Omoo: A Narrative of Adventures in the South Seas is a semi-autobiographical novel by American author Herman Melville, published in 1847 as a sequel to his debut work Typee.^[1] The book details the narrator's experiences aboard the poorly managed British whaling ship Julia in the South Pacific, including crew unrest leading to a mutiny, imprisonment in Tahiti, and subsequent wanderings across Polynesian islands.^[2] Drawing from Melville's own travels after escaping captivity in the Marquesas Islands, the narrative blends adventure, humor, and social commentary on seafaring life and colonial influences.^[3] First released in London by John Murray on March 30, 1847, and shortly after in New York by Harper & Brothers on May 1, 1847, Omoo quickly gained popularity for its vivid depictions of tropical settings and eccentric characters.^[1] The title derives from a Polynesian term meaning "to roam" or "to wander," reflecting the protagonist's restless journey from shipboard drudgery to island explorations.^[4] Key companions include the narrator's friend, the eccentric Doctor Long Ghost, who joins in escapades like working on a Tahitian plantation and encountering local customs under missionary oversight.^[3] The novel critiques the hardships of whaling voyages, including tyrannical leadership and mutinous crews, while portraying Tahitian society as both idyllic and disrupted by European intervention.^[2] Themes of freedom versus confinement recur through episodes of arrest and release, echoing broader concerns with cultural clashes and personal liberty.^[3] Upon publication, Omoo received mixed reviews: praised for its engaging style and exotic allure but criticized for its perceived irreverence toward missionaries and authenticity of events.^[1] It solidified Melville's early reputation as a chronicler of Pacific adventures, paving the way for more ambitious works like Moby-Dick.^[5]

Background and Composition

Autobiographical Basis

Herman Melville's voyage on the Australian whaler Lucy Ann in 1842 provided the primary autobiographical foundation for Omoo, transforming his real-life hardships at sea and ashore into a semi-fictional narrative of South Pacific adventures. At the age of 23, Melville joined the ship as an ordinary seaman in Nuku Hiva in the Marquesas Islands on August 9, 1842, shortly after deserting the American whaler Acushnet. The Lucy Ann, commanded by the inexperienced and ailing Captain Henry Ventom, suffered from severe disrepair, including leaking hulls and inadequate provisions that left the crew malnourished and plagued by disease. A drunken first mate and an unruly group of multinational sailors further compounded the misery, as the vessel failed to sight any whales during the month-long passage to Tahiti, heightening frustrations amid a broader economic slump in whaling.^[6]^[7] Tensions erupted into a mock mutiny upon the ship's arrival in Papeete harbor on September 20, 1842, when the crew, including Melville, refused to resume duties citing the captain's incapacity and the vessel's unseaworthiness; this act of collective abandonment effectively ended the voyage. Examined by British Consul George Pritchard, eleven crew members, Melville among them, were briefly imprisoned in the Calabooza Beretanee—a rudimentary coral stockade known as the "British Jail"—where oversight was so lax that inmates often slipped out to mingle with locals and procure food. After their release within days, Melville and his shipmates dispersed, with the young sailor spending about four weeks as an idle beach bum in and around Papeete, scavenging for meals, evading authorities, and closely observing the disruptive impacts of French colonial rule and British missionary efforts on Tahitian society.^[8]^[7]^[6] A key figure in Melville's Tahitian idyll was John Troy, the Lucy Ann's steward who had been demoted to common sailor for alleged petty theft or fraud and who became Melville's close companion during their shore wanderings; Troy inspired the eccentric, self-proclaimed "Dr. Long Ghost" character in Omoo, with Melville exaggerating his friend's fabricated medical persona and roguish humor for comic effect. The duo briefly relocated to the nearby island of Eimeo (Moore'a), living off the land and interacting with native communities before parting ways—Troy remaining behind while Melville signed onto another vessel bound for Hawaii. Lacking a dedicated journal for this period, Melville drew on scattered letters, oral recollections, and later reflections to craft Omoo, compressing timelines, amplifying satirical elements of colonial mismanagement, and blending fact with invention to create a picaresque sequel to his earlier Marquesas tale, Typee.^[9]^[6]

Literary Sources and Influences

Melville drew extensively from William Ellis's Polynesian Researches (1833) to enrich Omoo's portrayal of Tahitian customs, the effects of missionary activities on indigenous societies, and the geographical features of the Society Islands.^[10] This missionary account provided detailed ethnographic observations that Melville adapted to depict scenes of local rituals, social structures, and the tensions between European influences and native traditions, such as the descriptions of tattooing practices and communal land use.^[11] Scholar Charles R. Anderson identified Ellis's work as the primary external source for these elements, noting Melville's selective integration of factual details to heighten the narrative's authenticity without direct quotation.^[10] The novel also reflects influences from Charles Wilkes's Narrative of the United States Exploring Expedition (1844–1845), which informed Melville's representations of whaling operations, naval encounters, and exploratory voyages in the South Seas.^[12] Wilkes's multi-volume report, based on the 1838–1842 U.S. expedition, supplied technical insights into shipboard life and Pacific island interactions that Melville incorporated into episodes involving maritime discipline and island hopping, including footnotes in Omoo directly referencing Wilkes for historical context on Tahiti's population.^[11] Literary historian Kevin J. Hayes highlights this as part of Melville's broader reliance on expedition narratives to blend adventure with empirical detail.^[12] In addition to travel accounts, Omoo incorporates biblical allusions and echoes of classical literature, particularly thematic parallels to Daniel Defoe's Robinson Crusoe (1719) in motifs of isolation and self-reliance amid exotic settings.^[13] Melville evokes scriptural imagery, such as references to paradise lost and redemptive wanderings reminiscent of the Book of Exodus, to underscore the characters' spiritual and physical displacements, though these are woven subtly without verbatim citations.^[13] Scholar Nathalia Wright traces these biblical elements across Melville's early prose, observing their role in critiquing colonialism through ironic contrasts with missionary zeal.^[13] Similarly, contemporary reviewers and later critics noted affinities with Robinson Crusoe's castaway narrative, interpreting Omoo's roving protagonist as a modern iteration of Defoe's isolated adventurer confronting cultural otherness.^[14] Harrison Hayford's editorial analysis in the 1968 Northwestern-Newberry edition of Omoo elucidates Melville's method of fusing personal recollections with these sourced materials, often altering facts for dramatic effect to create a hybrid of memoir and fiction.^[15] Hayford demonstrates through textual comparisons how Melville embellished details from Ellis and Wilkes—such as exaggerating missionary hypocrisies or whaling perils—to enhance thematic depth, while maintaining an overall fidelity to observed realities in the South Seas.^[15] This blending, Hayford argues, distinguishes Omoo as a deliberate literary construct rather than pure autobiography.^[15]

Publication History

Initial Editions

Following the success of his debut novel Typee, Herman Melville rapidly composed Omoo during the latter half of 1846, culminating in a publishing contract signed with Harper & Brothers on December 18, 1846, that included a $400 advance against royalties.^[6]^[16] The British edition appeared first, released by John Murray on March 30, 1847, as No. 45 in his Home and Colonial Library series, with a total print run of 4,000 copies issued paperbound at 2s. 6d. (half a crown).^[17] The title page identified the work as Omoo: A Narrative of Adventures in the South Seas; a sequel to 'Typee', emphasizing its connection to Melville's prior book while positioning it for the series' audience of colonial and domestic readers. The edition sold out within a week.^[1] The American edition followed on May 1, 1847, published by Harper & Brothers in a print run of 5,500 copies across three binding formats: 2,000 paperbound at 75 cents, 1,800 muslin-bound, and 700 cloth-bound.^[1] Its title page read Omoo: A Narrative of Adventures in the South Seas; Being a sequel to the 'Residence in the Marquesas Islands', adopting the full original title of Typee for clarity in the U.S. market. The American edition sold out within three weeks. The staggered release dates and differing print runs between the editions stemmed from piracy concerns, as the absence of international copyright protections necessitated the earlier London publication to establish British rights before unauthorized reprints could proliferate.^[8]

Later Editions and Reprints

Following the initial success of Omoo in 1847, Harper & Brothers issued a sixth edition reprint in 1850, capitalizing on Herman Melville's growing reputation as a travel writer and adventurer.^[18] Similarly, John Murray published a reprint in 1849 as part of its Home and Colonial Library series, which aimed to distribute affordable editions of popular narratives across the British Empire.^[19] These mid-century reprints generally reproduced the original text with minimal alterations, though subsequent scholarly analysis has identified minor authorial corrections incorporated in lifetime editions up to the 1850s.^[15] A landmark in the textual history of Omoo came with the Northwestern-Newberry Edition, published in 1968 by Northwestern University Press in association with the Newberry Library. Edited by Harrison Hayford, G. Thomas Tanselle, and Hershel Parker, this scholarly volume established a definitive text through exhaustive collations of all editions issued during Melville's lifetime, integrating verified author corrections and editorial emendations to align closely with the author's intentions based on surviving manuscripts and proofs.^[15] Approved by the Center for Editions of the Modern Language Association, it served as the authoritative basis for future reprints and remains a standard reference for Melville scholars.^[15] In the late 20th and early 21st centuries, Omoo saw widespread accessibility through affordable paperback reprints from major publishers. Dover Publications released an edition in 1999, featuring the complete text in a compact format suitable for general readers.^[20] Penguin Classics issued its version in 2007, with an introduction contextualizing the work's autobiographical elements and South Seas setting.^[21] Many of these modern reprints, such as those bundling Omoo with Typee, emphasized the novels' shared themes of Polynesian exploration.^[22] Digital editions further broadened access to Omoo in the post-2000 era. Project Gutenberg made the full text freely available online in 2001, drawing from public-domain sources to enable global, no-cost reading.^[23] Additionally, Omoo has been included in comprehensive collected works, notably the Library of America series starting in 1982, where editor G. Thomas Tanselle utilized the Northwestern-Newberry text for a durable hardcover edition alongside Typee and Mardi.^[24] These formats have ensured the novel's continued presence in academic curricula and public libraries.

Narrative and Content

Plot Summary

Omoo: A Narrative of Adventures in the South Seas is a semi-autobiographical work drawing from Herman Melville's own experiences as a sailor in the South Seas.^[6] The novel follows an unnamed narrator through a series of episodic adventures, structured as a picaresque tale that shifts from the rigors of whaling life at sea to the more leisurely existence on Polynesian islands.^[25] The story opens with the narrator's escape from captivity among the Typee tribe in the Marquesas Islands, a perilous flight through the mountains ending in his rescue by the crew of the whaling ship Julia.^[25] He joins the vessel as an able seaman, enduring harsh conditions under the tyrannical Captain Guy and the incompetent first mate Jermin. Aboard ship, the narrator forms a fast friendship with Doctor Long Ghost, the former surgeon now demoted to forecastle duty for his irregular habits, and the two share quarters and confidences during the voyage.^[25] Illnesses break out among the crew, leading to deaths and desertions, while the captain's illness exacerbates tensions. After twenty days at sea, the crew mutinies against orders to continue whaling, overpowers Jermin, and redirects the Julia toward Tahiti, navigating through storms that damage the rigging.^[25] Upon anchoring in Papeete harbor, French authorities from the frigate Reine Blanche, aided by British consul John Wilson, arrest the crew on charges of mutiny and imprison them in the Calabooza Beretanee, a dilapidated native structure overseen by the jailer Captain Bob.^[25] The imprisonment proves lenient, with the detainees granted daytime freedom to roam under loose surveillance, and after a few weeks, most of the crew, including the narrator and Doctor Long Ghost, are released pending the ship's departure.^[25] Freed in Tahiti, the pair explores the island's settlements, scavenging for food from orchards and interacting with locals, missionaries, and idle sailors known as beach bums who form loose gangs around the ports.^[25] They encounter Queen Pomaree, the ruler whose authority has waned under French influence, and witness her court at Partoowye, including her consort and attendants. Doctor Long Ghost engages in escapades such as feigning illness to secure better lodgings, attempting to resume medical practice by treating natives with dubious remedies, and pursuing fleeting romances that end in comic rebuffs.^[25] Seeking further diversion, the narrator and his companion travel by canoe to the island of Moorea, also called Eimeo, where they settle briefly with a native family, befriend individuals like the chief Arheetoo and the youth Poky, and partake in communal meals and dances amid lush valleys and waterfalls.^[25] Their time there involves observations of missionary activities, including visits to the Church of the Cocoa-nuts, and encounters with Western-introduced ailments affecting the population, as well as reunions with old shipmates like the harpooneer Viner.^[25] As the Julia prepares to sail short-handed without its former crew, the wanderers' group begins to disperse amid aimless roamings between islands and coastal hamlets.^[25] The narrator eventually signs on as a steward aboard another whaler, the Leviathan, bound for the Pacific, while parting ways with Doctor Long Ghost, who elects to remain in the islands, thus concluding the narrator's shared South Seas odyssey.^[25]

Characters

The unnamed narrator of Omoo is a young American sailor who provides an observant and ironic perspective on the ship's crew and the South Seas islanders, drawing from Melville's own experiences as an everyman figure adaptable to both maritime and island life.^[25] He is reflective and compassionate toward underdogs among the crew, critiquing colonial influences while navigating cultural encounters with curiosity.^[26] Dr. Long Ghost, the literate and eccentric English former surgeon, serves as the narrator's close companion and a source of comic relief through his pretentious wit, mischievous pranks, and adventurous spirit on land.^[25] Over six feet tall with a gaunt, colorless appearance, he is resourceful and jovial, often entertaining the crew with stories and games like chess, though his humor sometimes veers into cruelty.^[26]^[27] Captain Jermin, the short, thick-set first mate, embodies tyrannical authority as a skilled yet drunken and volatile seaman whose heavy drinking and recklessness exacerbate crew tensions.^[25] His authoritative demeanor and clashes with subordinates highlight the harsh dynamics of shipboard command.^[28] Among supporting figures, Bembo (also called Mow-Mow), the moody New Zealander harpooner, represents a wild and enigmatic presence in the crew, skilled in his role but distrusted for his potentially savage nature and desire for control.^[25]^[26] John Wilson, the British consul, acts as an unpopular enforcer of colonial order, overseeing the sailors with disdain and unprincipled rigor.^[25]^[27] Queen Pomaree (Aimata, or Pomare IV), the matronly ruler of Tahiti, is satirized as a care-worn figure of regal influence amid Western disruptions, residing simply yet facing foreign aggressions.^[25]^[27] The ensemble of crew members, including diverse sailors like the prankish Flash Jack, the sympathetic Rope Yarn, and the elderly Black cook Baltimore, forms a rowdy collective of origins and temperaments that underscores maritime chaos.^[25]^[26] Islanders, such as the hospitable fisherman-chief Tonoi, the Christian Po-Po, and tattooed youths, appear as archetypal types embodying Polynesian vivacity and cultural resilience against intrusion.^[25]^[27]

Literary Analysis

Writing Style

Omoo employs a first-person picaresque narration, featuring a roving protagonist whose adventures unfold through a series of loosely connected, humorous, and digressive episodes that blend elements of maritime adventure with social satire.^[29] This structure allows the unnamed narrator, an American sailor, to recount his experiences aboard the whaling ship Julia and subsequent wanderings in Tahiti with a sense of detached amusement, emphasizing the absurdity of shipboard life and colonial encounters.^[30] The novel's prose is marked by irony and understatement, particularly in the narrator's wry observations of farcical events, such as the mutiny against the tyrannical Captain Guy, which is depicted not as a heroic revolt but as a comically inept rebellion driven by the crew's grievances over poor conditions and leadership.^[31] This ironic tone underscores the ridiculousness of authority without overt condemnation, contributing to the book's lighthearted yet critical edge. The narrative divides into two distinct parts: the first focusing on the chaotic sea voyage from the Marquesas to Tahiti, and the second on episodic shore adventures among the islanders, creating a rhythmic alternation between confinement at sea and relative freedom on land.^[25] Melville's language in Omoo mixes colloquial sailor slang with occasional elevated diction reminiscent of travel literature, fostering a lively, conversational rhythm that propels the episodic progression.^[32] This blend enhances the narrative's accessibility while allowing for vivid, satirical portraits of characters and customs. For instance, in the chapter "How They Dress in Tahiti," the narrator's description of the loose, flowing gowns worn negligently by Tahitian women reveals Melville's developing flair for evocative, sensory imagery that captures the exotic allure of Polynesian life.^[25]

Themes

Omoo presents a sharp critique of Western colonialism in Polynesia, portraying the arrival of European and American influences as a destructive force that disrupts indigenous societies and exploits native populations for economic and religious gain. Melville depicts the islands as sites of cultural erosion, where traditional ways of life are supplanted by foreign impositions that prioritize profit and conversion over native welfare.^[33] This exploitation is illustrated through the lens of missionary activities, which the narrative condemns as hypocritical, serving colonial agendas under the guise of salvation while contributing to the moral and physical degradation of the Tahitians. Scholars note that Melville's portrayal highlights how missionaries, often aligned with imperial powers, transform vibrant Polynesian communities into dependent entities, fostering laziness and vice not inherent to the natives but induced by disrupted social structures.^[34] Central to the novel is the exploration of freedom versus constraint, contrasting the tyrannical discipline aboard ships with the deceptive liberties of island life. Shipboard existence embodies rigid hierarchy and coercion, where sailors endure arbitrary authority and grueling labor, symbolizing broader societal oppressions.^[34] In contrast, the island paradise proves illusory, offering temporary respite from naval constraints but revealing underlying restrictions imposed by colonial oversight and cultural clashes, underscoring the elusive nature of true autonomy in a colonized world.^[33] This tension reflects Melville's ambivalence toward escape, where freedom emerges not as absolute liberation but as a precarious balance against encroaching imperial controls.^[31] The narrative employs satire to mock authority figures, from tyrannical captains to pompous officials and misguided missionaries, exposing the folly and corruption inherent in their exercise of power. Melville ridicules the self-importance of these characters, portraying their commands as absurd and their moral posturing as comically inept, particularly in interactions with Polynesians. This satirical edge extends to cross-cultural misunderstandings, where Western presumptions of superiority lead to farcical encounters, highlighting the arrogance and ignorance that underpin colonial encounters.^[31] Such depictions underscore the absurdity of imposing foreign norms on indigenous contexts, with authority revealed as a veneer for personal gain and cultural blindness.^[34] Recurring motifs of wandering and idleness serve as forms of resistance against imposed order, allowing characters to evade the strictures of both maritime and colonial regimes. The protagonist's roving lifestyle embodies a deliberate rejection of productivity-driven societies, embracing aimlessness as a critique of capitalist and imperial demands for ceaseless labor.^[34] Unlike the captivity theme in Typee, where confinement underscores loss of agency, Omoo elevates idleness as an active choice for self-preservation and cultural critique, portraying it as a subversive idyll that challenges the virtues of Western diligence. Stylistic techniques like ironic narration amplify this satire, lending humor to the wanderer's defiance.

Reception and Legacy

Contemporary Reception

Upon its publication in 1847, Omoo received largely positive reviews in British periodicals, which praised its adventurous narrative and vivid depictions of South Seas life while favorably comparing it to Melville's debut novel Typee. The Athenaeum commended the book's "lively and entertaining" style and its "graphic and spirited" accounts of island scenes, noting that it surpassed Typee in scope and humor. Similarly, the Literary Gazette hailed Omoo as a "delightful sequel" with "exquisite sketches of character" and an engaging tone that captured the "romance of the Pacific," attributing its appeal to Melville's firsthand observations.^[35] In the United States, reception was mixed but generally enthusiastic, with strong sales underscoring public interest; the American edition sold over 3,000 copies in its first year, establishing Melville as a popular author of exotic travel narratives. The Home Journal lauded the work's graphic sketches of life and scenery, confirming its authenticity through accounts from naval officers familiar with the region. The Southern Quarterly Review, however, expressed reservations about the book's moral tone, critiquing its portrayal of lax discipline and irreverent attitudes toward authority. Skepticism regarding the narrative's veracity persisted in some quarters, with reviewers questioning whether Melville's experiences were exaggerated for dramatic effect.^[36]^[37] Criticisms often centered on perceived exaggeration and irreverence, particularly toward missionaries and colonial institutions. Religious periodicals condemned Omoo's satirical depictions of missionary efforts as disrespectful and potentially harmful to religious sentiments. Such objections highlighted tensions between the book's adventurous spirit and prevailing moral standards of the era.^[36] Overall, the contemporary response to Omoo significantly boosted Melville's early fame, solidifying his reputation as a chronicler of South Seas exotica and paving the way for his subsequent works. Despite pockets of controversy, the novel's blend of humor, observation, and narrative vigor captivated readers on both sides of the Atlantic.^[14]

Modern Scholarship

Modern scholarship on Omoo has evolved significantly since the mid-20th century, with critics examining its place in Herman Melville's development as a novelist and its engagement with broader cultural and political issues. Harrison Hayford's editorial work in the 1968 Northwestern-Newberry Edition of Omoo provided a foundational analysis, highlighting the novel's transitional role in Melville's oeuvre. Hayford argued that Omoo bridges Melville's early adventure narratives, such as Typee, and the more ambitious, symbolic complexity of Moby-Dick, as it introduces elements of irony, social critique, and narrative experimentation that foreshadow the later masterpiece.^[15] From the 1990s onward, postcolonial readings have illuminated Omoo's depictions of Polynesian life and Western imperialism, emphasizing themes of hybridity and cultural disruption. Scholars like John Bryant have explored how Melville critiques imperial authority through the novel's portrayal of colonial encounters in the South Seas, where European and American influences clash with indigenous societies, creating spaces of cultural hybridity and resistance. These interpretations position Omoo as an early American text that interrogates the violence of expansionism while blending factual observation with fictional invention to challenge readers' assumptions about "civilization" and "savagery."^[30] Recent scholarship continues to uncover Omoo's stylistic and political dimensions. The 2022 volume A New Companion to Herman Melville, edited by Wyn Kelley and Christopher Ohge, includes essays that trace the novel's stylistic evolution, noting how its episodic structure and satirical tone mark a shift toward the layered prose of Melville's mature works. Similarly, David Mence's 2025 study Melville's Maritime Politics: Enlightenment at Sea (Oxford University Press) examines the political undertones of mutiny and authority in Omoo, arguing that the narrative reflects Enlightenment debates on governance and individual liberty aboard ships as microcosms of imperial power structures.^[38]^[39] Ongoing debates center on the interplay between autobiography and fiction in Omoo, with Hershel Parker's comprehensive 2002 biography clarifying how Melville integrated real experiences from his 1842 voyage on the Lucy Ann with imaginative embellishments. Parker demonstrates that while the novel draws on authentic sources like ship logs and personal journals, Melville deliberately fictionalized events to heighten dramatic effect and critique societal norms, thus blurring the lines between memoir and novel to enhance its literary impact.^[40]

Adaptations and Influence

Omoo's primary adaptation into film is the 1949 low-budget exploitation movie Omoo-Omoo, the Shark God, directed by Leon Leonard and starring Ron Randell and Trevor Bardette.^[41] The film loosely draws from the novel's South Seas setting and themes of cultural taboo, centering on a sea captain afflicted by a shark god's curse after stealing pearls from a sacred Tahitian idol, though it deviates significantly from the book's plot of mutiny and beachcombing adventures.^[42] Produced by Esla Pictures, it exemplifies mid-20th-century Hollywood's sensationalized take on Pacific island lore for commercial appeal.^[43] Earlier Hollywood cinema from the 1920s to 1940s incorporated motifs from Omoo and its predecessor Typee to evoke exoticism, often without direct adaptations. For instance, MGM's Last of the Pagans (1935), publicized as inspired by Melville's South Seas narratives, romanticizes pre-colonial Polynesian life through a lens of Western fantasy, prioritizing visual spectacle over narrative fidelity.^[42] Such films, analyzed through adaptation studies, reflect how Melville's works fueled a "Melville meme" in popular media, constructing idealized images of the Pacific as an escape from modernity while embedding colonial gazes.^[42] In literature, Omoo helped shape the adventure genre and South Seas narratives by blending travelogue with fictionalized encounters, influencing subsequent writers who explored Pacific themes. Jack London, for example, drew from Melville's depictions of island life during his 1907-1909 voyage on the Snark, which visited the Marquesas Islands partly in homage to Typee and Omoo, informing London's own tales of seafaring and cultural clash in works like The Cruise of the Snark.^[44] The novel's role in the 1920s Melville Revival further amplified its impact, as renewed scholarly interest led to new editions of Omoo alongside Typee and Moby-Dick, elevating Melville's early exotic adventures as foundational to American romanticism.^[45] Culturally, Omoo contributed to Western representations of Polynesian societies, portraying Tahiti as a site of both idyllic freedom and colonial disruption, which permeated later media but drew critiques for orientalist undertones. Modern analyses highlight how the book's juxtaposition of native customs against European intrusion perpetuated stereotypes of the Pacific as a primitive paradise, influencing exploitative films like Omoo-Omoo, the Shark God that exoticize indigenous spirituality.^[46] These portrayals, while sparking interest in Polynesian cultures, have been faulted in postcolonial scholarship for reinforcing "isletism"—a variant of orientalism that frames island peoples as exotic objects for Western consumption.^[47]

References

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30-day returnsThe story is based on real experiences by the author as a prisoner in 1842 on the Island Nuku Hiva, located on the Marquesas Islands in the South Pacific.
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[31]
Profaning the Sacred: Melville's Omoo and Missionary Narratives
Anderson, Melville in the South Seas (New York: Columbia Univ. Press, I939), pp. I99-323; Harrison Hayford and Walter Blair, "Introduction" to. Omoo: A ...
[32]
None
### Summary of Herman Melville's Style in *Omoo*
[33]
[PDF] Herman Melville's Politics of Imperialism: Colonizing and De ...
There is, in Herman Melville's works, a constant struggle to situate the narrative within the context of a racial and ethnic “Other.
[34]
(PDF) Themes and Imagery in Herman Melville's Novel Omoo
The problem of vocation, which is a theme of the major writers of the period, is momentarily resolved by Melville in the person of the voyager. The discovery of ...
[35]
Herman Melville: The Critical Heritage - Google Books
Omoo 1847. 90. Unsigned review London Peoples Journal April 1847. 94. Unsigned ... Unsigned review Athenaeum November 1852. 322. Israel Potter 1855. 338.
[36]
Contemporary American Opinions of Typee and Omoo - jstor
Remote scenes and savage actors gave a fine opportunity for high coloring and exaggerated outline, of which Mr. Melville was not slow to avail himself, and ...Missing: colloquial elevated
[37]
https://www.melville.org/earnings.htm
[38]
A New Companion to Herman Melville | Wiley
A New Companion to Herman Melville delivers an insightful examination of Melville for the twenty-first century. Building on the success of the first Blackwell ...
[39]
https://global.oup.com/academic/product/melvilles-maritime-politics-9780197811825
[40]
Omoo-Omoo the Shark God (1949) - IMDb
Rating 3.4/10 (292) Omoo-Omoo the Shark God: Directed by Leon Leonard. With Ron Randell, Devera Burton, Trevor Bardette, Pedro de Cordoba. The curse of a shark god follows a ...
[41]
Melville's Presence in some Hollywood Films from 1920s to the 1940s
Oct 17, 2024 · It will analyze two movies, Last of the Pagans (MGM, 1935) and Omoo-Omoo the Shark God (Esla Pictures, 1949), which were publicized as ...
[42]
The Cinema (Chapter 34) - Herman Melville in Context
In 1949 a low-budget “exploitation” film was released, entitled Omoo Omoo the Shark God, that was, according to the credits, “based on the novel by Herman ...
[43]
On high seas: Jack London's photography on the cruise of the Snark
Feb 6, 2015 · Jack London died young, at ... The Snark visited the Marquesas partially in homage to Melville's Typee (1846) and its sequel Omoo (1847).<|separator|>
[44]
The Melville Revival (Chapter 29) - Cambridge University Press
New editions of Typee, Omoo, White-Jacket and Moby-Dick appeared in 1892, the year after Melville's death, with biographical and critical introductions by ...
[45]
The Pacific (Chapter 4) - Herman Melville in Context
The classic study is Charles Anderson's Melville and the South Seas (1939). Anderson proved one cannot read Typee or Omoo as an autobiographical narrative – ...
[46]
Isletism: The Latest Stage of Orientalism - Duke University Press
The first chapter explores “Isletism,” the ideology that underpins the ongoing assault on Pacific peoples. For centuries, Westerners have seen the Pacific.