Gender, Status and Shellfish in Precontact Hawaii
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History of Hula the Origins of Hula Are Contained in Many Legends. One Story Describes the Adventures of Hi'iaka, Who Danced To
History of Hula The origins of hula are contained in many legends. One story describes the adventures of Hi'iaka, who danced to appease her fiery sister, the volcano goddess Pele and there she created Hula. This Hi'iaka story provides the basic foundation for many present-day dances. As late as the early twentieth century, ritual and prayer surrounded all aspects of hula training and practice. Teachers and students were dedicated to Laka, goddess of the hula, and appropriate offerings were made regularly. In ancient Hawaii, a time when a written language did not exist, hula and its chants played an important role in keeping history, genealogy, mythology and culture alive. With each movement – a hand gesture, step of foot, swaying of hips – a story would unfold. Through the hula, the Native Hawaiians were connected with their land and their gods. The hula was danced for protocol and social enjoyment. The songs and chants of the hula preserved Hawaii’s history and culture. When the missionaries arrived and brought Christianity, Queen Ka’ahumanu converted and deemed Hula a pagan ritual, banning it in 1830 and for many years with both Ōlelo Hawaiʻi, Hawaiian language, and Hula being suppressed or banned, the knowledge, tradition and culture of Hawai’i suffered greatly. It wasn’t until King David Kalakaua came to the throne in 1874 that Hawaiian cultural traditions were restored. Public performances of hula flourished and by the early 1900s, the hula had evolved and adapted to fit the desires of tourists and global expectations. With tourism, cabaret acts, Hollywood and the King himself, Elvis, Hula experienced a great transition to the Hula that many people imagine today. -
Issue 13 September 31, 2014
Vol.14 Issue 13 September 31, 2014 In This Issue Lāna'i Community Health Center ► Message From Kalani pg 1 Groundbreaking ► Låna’i Community Health Center pg 1 ► Wastewater System Policy pg 2 Back in 2008, the Lāna‘i Community Health for primary medical care, dental care, behav- ► 2014 CIP Report pgs 2, 3 Center (LCHC) began providing services ioral health services, prenatal care, family ► Hawaiian Hale Revival pg 4 to Lāna‘i residents when it first opened its planning, nutritional and preventive health doors in a temporary three-room apart- education services. These services are open ment on Houston Street. Over the years, to all, but target the low and moderate in- this health center has grown into a diverse, come, uninsured and underserved residents Message from Kalani comprehensive health care provider that of Lāna‘i. The Health Center turns away no touches all residents of the island and is the one due to lack of funds for necessary care In this issue, we congratulate the Lāna‘i Com- only one that can provide services to the and serves individuals of all ages, ethnicity, munity Health Center on the construction under-insured population. gender and residency – old timers, part-tim- groundbreaking of their new facility, we pro- ers and newcomers. vide an update on the status of Capital Im- On September 6, the LCHC broke ground for provement Projects across the 7th Senatorial a new one-story, 6,800 square foot building District and we take a look at the revival and to consolidate, expand and improve current perpetuation of indigenous Hawaiian architec- health care services to the Lāna‘i communi- ture in the State of Hawai‘i. -
The Dread Taboo, Human Sacrifice, and Pearl Harbor
The Dread Taboo, Human Sacrifice, and Pearl Harbor RDKHennan The word taboo, or tabu, is well known to everyone, but it is especially interesting that it is one of but two or possibly three words from the Polynesian language to have been adopted by the English-speaking world. While the original meaning of the taboo was "Sacred" or "Set apart," usage has given it a decidedly secular meaning, and it has become a part of everyday speech all over the world. In the Hawaiian lan guage the word is "kapu," and in Honolulu we often see a sign on a newly planted lawn or in a park that reads, not, "Keep off the Grass," but, "Kapu." And to understand the history and character of the Hawaiian people, and be able to interpret many things in our modern life in these islands, one must have some knowledge of the story of the taboo in Hawaii. ANTOINETTE WITHINGTON, "The Dread Taboo," in Hawaiian Tapestry Captain Cook's arrival in the Hawaiian Islands signaled more than just the arrival of western geographical and scientific order; it was the arrival of British social and political order, of British law and order as well. From Cook onward, westerners coming to the islands used their own social civil codes as a basis to judge, interpret, describe, and almost uniformly condemn Hawaiian social and civil codes. With this condemnation, west erners justified the imposition of their own order on the Hawaiians, lead ing to a justification of colonialism and the loss of land and power for the indigenous peoples. -
The Hawaiian Political Transformation from 1770 to 1796
3 The Hawaiian Political Transformation from 1770 to 1796 No one alive in 1778 would have predicted that the Hawaiian Islands would be unified in their lifetime, or that Kamehameha would be the chief to bring it about. To understand how the potential for unification noted by scholars became a reality requires a detailed examination of political and military structural transformations that picked up momentum after 1770. Robert Hommon discusses global writings on warfare and state formation in The Ancient Hawaiian State, including the work of Charles Tilly and Robert Carneiro, and makes a strong connection between the two. Hommon concludes that warfare was a causative link but not a crucial factor in Hawaiian state formation because war was pursued by states and non-states alike. Rather, to Hommon, the key influence on Hawaiian state formation was the political innovation of ‘both holding centralised political power and delegating it’.1 This and the following chapter contest Hommon’s dichotomy by arguing that changes to the nature of political and military power in the late 18th century were interrelated. Escalating chiefly rivalries spurred military reforms and forced chiefs to delegate authority to accommodate a structure of warfare that mobilised and relied upon a greater proportion of the polities’ residents and resources. Hawaiian society became more militarised as chiefs threw off the vestiges 1 Hommon (2013), pp. 238–40. 85 TRANSFORMING Hawai‘I of sacred power that had come to constrain them, and altered their warfare to make it more efficient, even though this resulted in an erosion of chiefly status on the battlefield. -
Hawaiian Heiau and Agricultural Production in the Kohala Dryland Field System
HAWAIIAN HEIAU AND AGRICULTURAL PRODUCTION IN THE KOHALA DRYLAND FIELD SYSTEM MARA A. MULROONEY & THEGN N. LADEFOGED University of Auckland Archaeological studies of the Hawaiian archipelago have documented that a high level of sociopolitical complexity characterised Hawaiian society at the time of European contact in 1778 (e.g., Earle 1978, 1997, Kirch 1985, 1990, 2000, Kolb 1999, Sahlins 1958, Spriggs 1988). As Kolb (1994a:417) notes, “Hawaiian traditional society, during a period of 1500 years, experienced a dramatic increase in population, the development of a varied and complex subsistence economy, and the rise of a four-tiered chiefly hierarchy.” The most dramatic changes to Hawaiian society occurred during the latter half of the cultural sequence (Hommon 1986, Kirch 1985, 1990, Spriggs 1988). Many archaeological studies that examine this period focus on chiefly institutions such as the building of religious monumental architecture (e.g., Kolb 1991, 1992, 1994a, 1994b, 1997), the expansion and intensification of large agricultural field systems (e.g., Allen 2004, Kirch 1994, Ladefoged and Graves 2000) and the development of social inequality and hierarchical social organisation (e.g., Cordy 2000, Hommon 1986, Kirch 1990). Studies that focus on the social relations between chiefs and commoners at the community level have been somewhat more limited. Recent studies have shown that the community level is significant in examining the nature of social complexity in Hawai‘i (see, for example, Kolb 1997, Kolb and Snead 1997). Social relations between chiefs and commoners were manifest in various ways, including the creation of territorial land units (ahupua‘a) that were occupied by commoners but economically controlled by chiefs. -
Life History, Mating Behavior, and Multiple Paternity in Octopus
LIFE HISTORY, MATING BEHAVIOR, AND MULTIPLE PATERNITY IN OCTOPUS OLIVERI (BERRY, 1914) (CEPHALOPODA: OCTOPODIDAE) A DISSERTATION SUBMITTED TO THE GRADUATE DIVISION OF THE UNIVERSITY OF HAWAI´I AT MĀNOA IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY IN ZOOLOGY DECEMBER 2014 By Heather Anne Ylitalo-Ward Dissertation Committee: Les Watling, Chairperson Rob Toonen James Wood Tom Oliver Jeff Drazen Chuck Birkeland Keywords: Cephalopod, Octopus, Sexual Selection, Multiple Paternity, Mating DEDICATION To my family, I would not have been able to do this without your unending support and love. Thank you for always believing in me. ii ACKNOWLEDGMENTS I would like to thank all of the people who helped me collect the specimens for this study, braving the rocks and the waves in the middle of the night: Leigh Ann Boswell, Shannon Evers, and Steffiny Nelson, you were the hard core tako hunters. I am eternally grateful that you sacrificed your evenings to the octopus gods. Also, thank you to David Harrington (best bucket boy), Bert Tanigutchi, Melanie Hutchinson, Christine Ambrosino, Mark Royer, Chelsea Szydlowski, Ily Iglesias, Katherine Livins, James Wood, Seth Ylitalo-Ward, Jessica Watts, and Steven Zubler. This dissertation would not have happened without the support of my wonderful advisor, Dr. Les Watling. Even though I know he wanted me to study a different kind of “octo” (octocoral), I am so thankful he let me follow my foolish passion for cephalopod sexual selection. Also, he provided me with the opportunity to ride in a submersible, which was one of the most magical moments of my graduate career. -
Society of Women Engineers – Proposed Hawaiian Islands Section (SWE-HI)
VOL. 46 NO. 3 SERVING 2000 ENGINEERS & LAND SURVEYORS MAY, 2010 HCES WELCOMES Society of Women Engineers – Proposed Hawaiian Islands Section (SWE-HI) By Tasha Kamegai-Karadi SWE-HI also partners with the University of and Lauren Thompson Hawaii at Manoa Collegiate Section, providing mentoring, technical resources, and support SWE is a non-profit, educational, service for student section projects including annual organization dedicated to the advancement of Speed Networking events, and Introduce a women in the engineering profession. Our Girl to Engineering Day at Waipahu mission is to stimulate women to achieve their Intermediate School on April 17. Both the full potential as leaders in the engineering field, proposed SWE-HI Professional Section and expanding the engineering profession and the Collegiate Section have been sending rep- improving quality of life by demonstrating the resentation to the national and regional SWE value of diversity. Our parent organization was conferences, the next one being in November founded in 1950, and is headquartered in in Orlando. Chicago, IL. As of December, 2009, SWE has We are excited to gain membership in grown to 9,012 professional and 11,937 colle- HCES through which we will develop relation- giate members nationally. Our SWE-HI ships with other organizations and broaden Section has approximately 35 Members at our available technical resources, furthering Large in Region A that will become SWE-HI the attainment of our SWE mission. In addi- members once chartered in summer 2011. tion, we believe our involvement in HCES will The SWE-HI Kick-off dinner was held at provide other organizations an opportunity to get involved in projects that support diversity Sam Snead’s Restaurant and Tavern on Society of Women Engineers Proposed January 28, 2010. -
25 Using Community Group Monitoring Data to Measure The
25 Using Community Group Monitoring Data To Measure The Effectiveness Of Restoration Actions For Australia's Woodland Birds Michelle Gibson1, Jessica Walsh1,2, Nicki Taws5, Martine Maron1 1Centre for Biodiversity and Conservation Science, School of Earth and Environmental Sciences, University of Queensland, St Lucia, Brisbane, 4072, Queensland, Australia, 2School of Biological Sciences, Monash University, Clayton, Melbourne, 3800, Victoria, Australia, 3Greening Australia, Aranda, Canberra, 2614 Australian Capital Territory, Australia, 4BirdLife Australia, Carlton, Melbourne, 3053, Victoria, Australia, 5Greening Australia, PO Box 538 Jamison Centre, Macquarie, Australian Capital Territory 2614, Australia Before conservation actions are implemented, they should be evaluated for their effectiveness to ensure the best possible outcomes. However, many conservation actions are not implemented under an experimental framework, making it difficult to measure their effectiveness. Ecological monitoring datasets provide useful opportunities for measuring the effect of conservation actions and a baseline upon which adaptive management can be built. We measure the effect of conservation actions on Australian woodland ecosystems using two community group-led bird monitoring datasets. Australia’s temperate woodlands have been largely cleared for agricultural production and their bird communities are in decline. To reverse these declines, a suite of conservation actions has been implemented by government and non- government agencies, and private landholders. We analysed the response of total woodland bird abundance, species richness, and community condition, to two widely-used actions — grazing exclusion and replanting. We recorded 139 species from 134 sites and 1,389 surveys over a 20-year period. Grazing exclusion and replanting combined had strong positive effects on all three bird community metrics over time relative to control sites, where no actions had occurred. -
Taro As the Symbol of Postcolonial Hawaiian Identity ______
Growing resistance: Taro as the symbol of postcolonial Hawaiian identity __________ A thesis presented to the faculty of the Department of Sociology and Anthropology University of Canterbury __________ In partial fulfilment of the requirements for the degree of Master of Arts __________ by Charles Pipes February 2020 ii iii Abstract Taro is a root vegetable that has held important dietary, spiritual, and social roles with Native Hawaiian culture for centuries. The cultivation and management of the taro plant was a significant foundation of ancient Hawaiian society. Following the 19th century Western colonization of Hawaii, and the ensuing degradation of the indigenous culture, taro cultivation went into a steep decline as a result of land alienation, commercialization, and resources being designated for alternative, non- native crops. In the years following annexation by the United States, there was a growing Hawaiian identity and sovereignty movement. This thesis examines how taro became a potent symbol of that movement and Indigenous Hawaiian resistance to Western hegemony. The thesis will examine taro’s role as a symbol of resistance by analyzing the plant’s traditional uses and cultivation methods, as well as the manner in which Hawaiian taro was displaced by colonial influence. This resistance, modeled after the Civil Rights Movement and American Indian Movement in the United States, used environmental, spiritual, and cosmological themes to illustrate the Hawaiian movement’s objectives. Taro cultivation, encapsulating nearly every aspect of traditional Hawaiian society and environment, became a subtle form of nonviolent protest. To examine taro farming from this perspective, the plant’s socioeconomic, spiritual, and biological aspects will be explored. -
Microsoftxwordx ... Gexversjonenxx20.06.07.Pdf
The Consequences of Eating With Men Hawaiian Women and the Challenges of Cultural Transformation By Paulina Natalia Dudzinska A thesis submitted for the Cand. Philol. Degree in History of Religions Department of Culture Studies and Oriental Languages University of Oslo Spring 2007 2 Summary Before 1819 Hawaiian society was ruled by a system of ritual laws called kapu. One of these, the aikapu (sacred eating), required men and women to eat separately. Because eating was ritual, some food items, symbolically associated with male deities, were forbidden to women. It was believed that women had a “haumia” (traditionally translated as “defiling”) effect on the male manifestations of the divine and were, as a consequence, barred from direct worship of male gods and work tasks such as agriculture and cooking. In Western history writing, Hawaiian women always presented a certain paradox. Although submitted to aikapu ideology, that was considered devaluing by Western historians, women were nevertheless always present in public affairs. They engaged in the same activities as men, often together with men. They practised sports, went to war and assumed public leadership roles competing with men for power. Ruling queens and other powerful chiefesses appear frequently in Hawaiian history, chants and myths. The Hawaiians did not seem to expect different behaviour of men and women, except perhaps in ritual contexts. Rank transcended any potential asymmetry of genders and sometimes the highest-ranking women were considered above the kapu system, even the aikapu. In 1819, after 40 years of contact with the foreigners, powerful Hawaiian queens decided to abolish the kapu system, including the aikapu. -
La Lei Hulu Study Guide.Indd
1906 Centennial Season 2006 05/06 Study Guide Na Lei Hulu I Ka Wekiu Friday, March 17, 2006, at 11:00 a.m. Zellerbach Hall SchoolTime Welcome March 3, 2006 Dear Educator and Students, Welcome to SchoolTime! On Friday, March 17, 2006, at 11:00 a.m., you will attend the SchoolTime performance by the dance company Na Lei Hulu I Ka Wekiu at Zellerbach Hall on the UC Berkeley campus. This San Francisco-based dance company thrills audiences with its blend of traditional and contemporary Hawaiian dance, honoring tradition while bringing hula into the modern realm. Na Lei Hulu I Ka Wekiu features a wonderful variety of hula dances from traditional to contemporary. This study guide will prepare your students for their fi eld trip to Zellerbach Hall. Your students can actively participate at the performance by: • OBSERVING how the dancers use their bodies • LISTENING to the songs and instruments that accompany the dances • THINKING ABOUT how culture is expressed through dance • REFLECTING on their experience in the theater We look forward to seeing you at Zellerbach Hall! Sincerely, Laura Abrams Rachel Davidman Director Education Programs Administrator Education & Community Programs About Cal Performances and SchoolTime The mission of Cal Performances is to inspire, nurture and sustain a lifelong appreciation for the performing arts. Cal Performances, the performing arts presenter of the University of California, Berkeley, fulfi lls this mission by presenting, producing and commissioning outstanding artists, both renowned and emerging, to serve the University and the broader public through performances and education and community programs. In 2005/06 Cal Performances celebrates 100 years on the UC Berkeley Campus. -
The History of the Hawaiian Culture August 15, 2011
Annex C – The History of the Hawaiian Culture August 15, 2011 Origins of the Ancient Hawaiians and Their Culture The first major Hawaiian island, Kauai emerged from the Pacific only six million years ago. This was millions of years before modern man walked out of Africa, but a blip in time compared to the 4.5 billion year history of our ancient planet. The Hawaiian Islands were formed above a 40 million year old volcano creating a hot spot under the Pacific Plate. As the pacific plate moves to the Northwest, the static hotspot continues to create islands. The effect of this is an island chain, one of which, the big Island, became the 5th highest island in the world. The next island in the chain, the seamount of Loihi is building and will surface in 10,000 years. The isolation of the Hawaiian Islands in the middle of the Pacific Ocean, and the wide range of environments to be found on high islands located in and near the tropics, has resulted in a vast array of endemic flora and fauna. Hawaii has more endangered species per square mile than anywhere else. Ancient tribal Polynesians arrived on this virgin scene after long, amazing sea voyages in their double-hulled canoes. The early Polynesians were an adventurous seafaring people with highly developed navigational skills. They used the sun, stars and wave patterns to find their directions. Ancient Polynesians even created incredible maps of wave patterns by binding sticks together. Bird flight paths and cloud patterns were used to discern where islands were located.