November 2010 Newsletter-SASSF
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Typescript List of Images in Album
Inventory of volume 16. Lady Annie Brassey Photograph Collection, The Huntington Library, San Marino, California Sixteen ..... Page One Ve,rl Dyk~ e~ttached la The originEtl :srass shack which \vas the fi!'st \TolcB.-DO Eouse Hotel,rir.:: of Kiluea voltra.y~.o, islaYlc1 of tlS,;,7aii, 1'1..0.• , TI. ~0hotog., o'Tal 21hot.o n H 5 x 7 • Ib A "{Tolaano ''"1f'intin~, pTob2.. bly Kiluee, by Jules Tavernier* n.d., TI. unouog.,.v, . ~ '" 1_, /S"r X?.2- .... " '" 28. Lgva flow he8.din.:p: tovlarc1s Hj.lo, Hawaj.. ~t perh8/~s 1884 cr 1887 .. n. :0hotog",9 1/8n x 6 3/4n .. 2b Rainbow }I'alls to the rear of the ci ty o~ Hilo, Hawaii, n.d .. , n. 1Jhotog.,9 1/8a x 6 5/8n • 3 !!"odel of a double outrigger canoe and in front a single out:rigger canoe.. Gauoes 8.re c2yllec1 ·VAl,.. ::"l .. d.,. n .. p~","·"ho+oC1" Lr ~.:::>. 'J 9 -"-,,4 X 6 '/R"j '--' .. A v-voman i:1. riding hgbi t caJ..led a E'A 'U--a are.wing either by Bur~ess or Enoch "'iood TlerrJl-. nsd .. , n ~hoto~ 7/St! -~ .. .i::-'-- ~.)., 8" x 4' , , . 4b Native type 'weE':,ri'ng a heed lei of -vvhi te ginger blossoms and a neck lei of the same. The leaves are fragrant and I!luch :?rized even tod.ay called HT:TAII.En., n .. d.., ~J.L.. ~"ho~o~\.) ....1. u t:) .. , 6-"-"2 x Qv 3/11"/, • 'Dosed studio -r,ortrF;..i t of nat:Lve t~.'""0es 8-S they would be sitti.ng at 8. -
Published and Unpublished Research on Scottish Dance Traditions
Published and Unpublished Research on Scottish Dance Traditions Mats Melin, January 2015 I will outline from my own archive and knowledgebase what research has been conducted on Scottish dance traditions and when subsequent material was published or where it can be accessed (if known). With some authors only the most significant publications are listed. List provided is in a loosely chronological order rather than being alphabetical. Canadian based scholar and dancer Hugh Thurston: Thurston, H. (1952). "The Development of the Country Dance as Revealed in Printed Sources." Journal of the English Folk Dance and Song Society (J.E.F.D.S.S.) 7(1): 29-35. Thurston, H. A. (1954). Scotland's Dances. London, G. Bell and Sons, Ltd. Reprinted 1984 by TacBooks in Canada. Thurston, H. (1955). The Hebridean Weaving Lilt. The Folk Dancer, Vol. 2, No. 1, March/April. Tom and Joan Flett with Frank Rhodes researched in the 1950s, Shetland, Orkney, Highlands and Islands, Angus, Fife, Perthshire, Borders and Wigtownshire mainly. Their archive of some 10000 pages and it has recently been suggested that it should be digitised and made available online. Copies of most of the material are currently held by the family and in Mats Melin and Chris Metherell private archives. Flett, J. F. and T. M. Flett (1953-54). "Some Hebridean Folk Dances." Journal of the English Folk Dance and Song Society (J.E.F.D.S.S.) No. 7: 112-127, 182-184. (1953-1954). Flett, J. F. and T. M. Flett (1956). "Dramatic Jigs in Scotland." Folk-Lore LXVII (67): 84-96. -
Hawaii's Washington Place
HAWAII'S WASHINGTON PLACE ... VvASHINGTON PLi~\CE HONOLULU> HAWAII We hope you and the members of your org~nization 96813 will be able to join us on this evening espec1ally set aside in tribute to the memory of a magnificent monarch. August 12, 1982 Spouses are invited. Please forward the names of those who will attend to Mona Odachi at Washington Place, Honolulu, Hawaii 96813, by September 13. We look forward to welcoming you personally to Ms. Lorraine Freitas enjoy the home and the spirit of a Queen who holds a Queen Emma Hawaiian Civic Club special place in all of our hearts. 47-711 Kamehameha Highway Kaneohe, Hawaii 96744 A1aha pumehana s Dear Ms. Freitas: 9-~~()~ September marks the 144th birthday anniversary of Hawaii's beloved Queen Lili1uokalani. This year is a special one. The dedication of the Spirit of Lili'uokalani sculpture on the State Capitol concourse and the return of many of the Queen's personal belongings to Washington Place which now has been restored and refurbished are testaments to the enduring affection the people of Hawaii have for the Queen. More importantly, the spirit of the Queen continues to imbue a gracious aura to the walls and ard Kealoha gardens of Washington Place. ~~.~ Won't you come and share in a ho'okupu to the ~eV- _Rose Queen on September 23, from 7 to 9 p.m. Our evening ~~~ reception will feature a special exhibit of the Queen's memorabilia from the Bishop Mu~eum, items Ms. patri~. ~::d~: rarely on view to the public. We will also have music ~ Jl.-~ and light refreshments. -
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. -
'Āinahau: the Genealogy of Ka'iulani's Banyan
ralph thomas kam The Legacy of ‘Āinahau: The Genealogy of Ka‘iulani’s Banyan “And I, in her dear banyan shade, Look vainly for my little maid.” —Robert Louis Stevenson ‘Āinahau, the home of Archibald Scott Cleghorn, his wife, Princess Miriam Kapili Likelike and their daughter, Princess Victoria Ka‘iu- lani, no longer stands, the victim of the transformation of Waikīkī from the playground of royalty to a place of package tours, but one storied piece of its history continues to literally spread its roots through time in the form of the ‘Āinahau banyan. The ‘Āinahau ban- yan has inspired poets, generated controversy and influenced leg- islation. Hundreds of individuals have rallied to help preserve the ‘Āinahau banyan and its numerous descendants. It is fitting that Archibald Cleghorn (15 November 1835–1 Novem- ber 1910), brought the banyan to Hawai‘i, for the businessman con- tinued the legacy of the traders from whom the banyan derives it etymology. The word banyan comes from the Sanskrit “vaniyo” and originally applied to a particular tree of this species near which the traders had built a booth. The botanical name for the East Indian fig tree, ficus benghalensis, refers to the northeast Indian province of Ralph Kam holds an M.A. and a Ph.D. in American Sudies from the University of Hawai‘i at Mānoa and an M.A. in Public Relations from the University of Southern California. The Hawaiian Journal of History, vol. 45 (2011) 49 50 the hawaiian journal of history Bengal, now split between India and Bangladesh. That the tree was introduced in Hawai‘i after Western contact is reflected in its Hawai- ian name: “paniana,” a transliteration of the English word. -
Bready Ulster-Scots Summer School Monday 5 Th – Friday 9 Th July 2010
Bready Ulster-Scots Summer School Monday 5 th – Friday 9 th July 2010 Sollus Centre, Bready Monday 5 th July 1000 – 1200 Archery Adventure Team 1200 – 1230 Hip Hop Dancing Georgina Kee 1230 – 1300 Lunch 1300 – 1500 Football Glen Wallace Tuesday 6 th July 1000 – 1200 Highland Dance Georgina Kee 1200 – 1230 Arts and Crafts Judith Campbell 1230 – 1300 Lunch 1300 – 1500 Bagpipes Darren Milligan Wednesday 7 th July 1000 – 1200 Living History Charlie Gallagher 1200 – 1230 Cookery Gretta Campbell 1230 – 1300 Lunch 1300 – 1500 Flute and Fife John Taylor Thursday 8 th July 1000 – 1200 Language James Kee 1200 – 1230 Nail Art and Face Painting Norma Elder 1230 – 1300 Lunch 1300 – 1500 Arts and Crafts Judith Campbell Friday 9 th July 1000 – 1200 Cookery Gretta Campbell 1200 – 1230 Football Glen Wallace 1230 – 1300 Lunch 1300 – 1500 Accordian and Fiddle Stewart Buchannan Cathedral Youth Club Monday 5 th – Friday 9 th July Cathedral Youth Club, The Fountain, Londonderry Monday 5 th July 1000 – 1100 Breakfast Club 1100 – 1300 Lambeg Drums B Campbell 1300 – 1400 Lunch 1400 – 1500 Painting and Design of Flag Cathedral Staff 1500 – 1700 Living History Hugh Brownlow Tuesday 6 th July 1000 – 1100 Breakfast Club 1100 – 1300 Piping Andrew Duncan 1300 – 1400 Lunch 1400 – 1500 Cooking Cathedral Staff 1500 – 1700 Football Glen Wallace Wednesday 7 th July 1000 – 1100 Breakfast Club 1100 – 1300 Language Gary Blair 1300 – 1400 Lunch 1400 – 1500 Quiz Cathedral Staff 1500 – 1700 Archery Drew Hamilton Thursday 8 th July 1000 – 1100 Breakfast 1100 – 1300 Storytelling -
2. the Sinclairs of Pigeon Bay, Or ‘The Prehistory of the Robinsons of Ni’Ihau’: an Essay in Historiography, Or ‘Tales Their Mother Told Them’
2. The Sinclairs Of Pigeon Bay, or ‘The Prehistory of the Robinsons of Ni’ihau’: An essay in historiography, or ‘tales their mother told them’ Of the haole (i.e. European) settler dynasties of Hawai’i there is none grander than that of the Robinsons of the island of Ni’ihau and of Makaweli estate on neighbouring Kauai, 24 kilometres away, across the Kaulakahu Channel. The family is pre-eminent in its long occupancy of its lands, in the lofty distance that it maintains from the outside community and in its inventive ennobling of its past. It has owned Ni’ihau since 1864 and, increasingly from the 1880s, when a new generation led by Aubrey Robinson assumed control of the family’s ranching and planting operations, it has stringently discouraged visitors. Elsewhere in Hawai’i there is generally accepted public access to beaches below the high water or vegetation line, but—to the chagrin of some citizens—that is not so on Ni’ihau. There, according to the Robinsons, claiming the traditional rights of konohiki, or chiefly agents, private ownership extends at least as far as the low-water mark.1 Not surprisingly, this intense isolation has attracted considerable curiosity and controversy, not least because the island contains the last community of native-speaking Hawai’ians, which numbered 190 in 1998.2 Philosophical and moral questions have arisen among commentators determined to find profound meanings in the way the Ni’ihauns’ lives are strictly regulated (the use of liquor and tobacco, for instance, are forbidden) and their extra- insular contacts are restricted. -
Awa Drinking As Identity Marker and Cultural Practice
3DWULQRVDQG3HUU\µ$ZD'ULQNLQJDV,GHQWLW\0DUNHUDQG&XOWXUDO3UDFWLFH 141 AWA DRINKING AS IDENTITY MARKER AND CULTURAL PRACTICE CHRISTINE NAHUA PATRINOS AND KEKAILOA PERRY Abstract. The focus of this paper is the reemergence of socialized drink- LQJRIµDZDDQGWKHUROHLWSOD\VLQ+DZDLLDQQDWLRQDOLGHQWLW\7KHDXWKRUV H[SORUHWKHVRFLDOFRKHVLRQDQGLQWHJUDWLRQRIWKHOLEDWLRQµDZD piper methysticum), within the Kanaka Maoli society through the ancient tradi- tions, chants, narratives and preparation. We examine the cultural interac- WLRQDQGLGHQWLW\VLJQL¿HUVWKDWWDNHSODFHWKURXJKWKHGULQNLQJRIµDZDWR- GD\LQYDULRXVULWXDODQGUHFUHDWLRQDOVHWWLQJV±DQGVSHFL¿FDOO\WKH+DOH 1RD D+RQROXOXµDZDEDU +RZDQGZKDWZLWKZKRPDQGZKHUHZHGULQNLQIRUPVFXOWXUDODQGRUQD- tional identity. Drinking rituals are among the elements that mark a people as XQLTXHDQGLWKDVEHHQDUJXHGWKDWVSHFL¿FGULQNVFRPHWRIXQFWLRQDVPDUN- ers of ethnic identity: “Guinness for the Irish, tequila for Mexicans, whisky for Scots, ouzo for Greeks… one’s national beverage can become a powerful expression of one’s loyalties and cultural identity.”1,Q+DZDL¶LµDZDIXQF- tions today as a marker of identity and belonging. The importance of ‘awa as a cultural sign has been recorded among the earliest Hawaiian writings and traditions2DQGWKHUROHRIµDZDGULQNLQJUHYHDOVFHQWUDOIHDWXUHVRI.DQDND Maoli social and cultural traditions.3 ,Q+DZDL¶LZHFDOOLWµDZDLQWKHUHVWRIWKH6RXWK3DFL¿F DQGPXFKRI WKHZRUOG LWLVFRPPRQO\FDOOHGNDYDµ$ZDKDVPDQ\QDPHVyaqona in Fiji, sakau in Pohnpei, seka in Kosrae, kavainu in Niue, etc.4 Though the Maori of $RWHDURDKDYHQRWUDGLWLRQRIµDZDGULQNLQJWKHZRUGNDYDLVVDLGWRFRPH -
National Unit Specification: General Information
National Unit Specification: general information UNIT Dance: Scottish (Higher) NUMBER D72V 12 COURSE Dance Practice (Higher) SUMMARY This unit is designed to provide candidates with the opportunity to improve existing Scottish dance skills and techniques in Country or Highland or Step and perform acquired skills and techniques in choreographed presentations. OUTCOMES 1 Demonstrate Scottish dance skills and techniques. 2 Demonstrate tutor-taught Scottish dance sequences that incorporate skills and techniques. 3 Apply skills and techniques to the presentation and performance of Scottish dance. RECOMMENDED ENTRY Access to this unit is at the discretion of the centre, although candidates should have previous experience in Scottish dance skills and techniques. This may be evidenced by the following SQA unit: Dance: Scottish (D72V 11) at Intermediate 2 level or equivalent. CREDIT VALUE 0.5 Credits at Higher. Administrative Information Superclass: LB Publication date: February 2002 Source: Scottish Qualifications Authority 2002 Version: 01 © Scottish Qualifications Authority 2002 This publication may be reproduced in whole or in part for educational purposes provided that no profit is derived from reproduction and that, if reproduced in part, the source is acknowledged. Additional copies of this unit specification can be purchased from the Scottish Qualifications Authority. The cost for each unit specification is £2.50 (minimum order £5.00). CORE SKILLS There are no complete core skills or core skills components embedded within this unit. Information on the automatic certification of any core skills in this unit is published in Automatic Certification of Core Skills in National Qualifications (SQA, 1999). Unit specification – Dance: Scottish (Higher) 2 National Unit Specification: statement of standards UNIT Dance: Scottish (Higher) Acceptable performance in this unit will be the satisfactory achievement of the standards set out in this part of the unit specification. -
Aprl 2011.Pub
THE THISTLEDOWN Scottish Society of Tidewater, Inc. SPRING 2011 VOLUME 28, ISSUE NUMBER 2 SST Tartan Day Ceilidh 2011 “Paying the Piper,” Tom Crouch, with a wee taste. SST President John McGlynn recites “To a Haggis…” Amazing Grace... Now THAT’S a flaming haggis! Members of the Scottish Dance Theatre of Virginia gave a stunning performance. Continued on page 6 PAGE 2 THISTLEDOWN SPRING 2011 About the Scottish Society A Few Words from the President of Tidewater, Inc. Dear SST Members, It’s been a busy Spring for your new Board and SST since the annual membership meeting in T he Scottish Society of Tidewater exists to March. After being sworn in, your Board furiously promote the preservation and study of Scottish cul- set to work on the events of the new SST year: ture, including music, language, art, history, folk- The St. Patrick’s Day Ocean View Parade on lore, dance, literature, athletics, and all other things March 12 had a number of SST members partici- distinctively Scottish among interested persons in pating and our Nessie float lent a festive air to the the Hampton Roads, Virginia area and to cooperate event. Poor Nessie is showing her age and with a with like-minded persons, groups and organizations little cosmetic surgery she revived for what will be here and abroad. her last parade. But she will rise again, new and A meeting is held on the first Wednesday of each improved. Stacy Apelt has offered to build a new month at the Church of Ascension Community Cen- Nessie. Thanks Stacy. -
HAUMEA: Transforming the Health of Native Hawaiian Women and Empowering Wāhine Well-Being
HAUMEA Transforming the Health of Native Hawaiian Women and Empowering Wāhine Well-Being Haumea —Transforming the Health of Native Hawaiian Women and Empowering Wāhine Well-Being. Copyright © 2018. Office of Hawaiian Affairs. All Rights Reserved. No part of the this report may be reproduced or transmitted in whole or in part in any form without the express written permission of the Office of Hawaiian Affairs. Suggested Citation: Office of Hawaiian Affairs (2018). Haumea—Transforming the Health of Native Hawaiian Women and Empowering Wāhine Well-Being. Honolulu, HI: Office of Hawaiian Affairs. For the electronic book and additional resources please visit: www.oha.org/wahinehealth Office of Hawaiian Affairs 560 North Nimitz Highway, Suite 200 Honolulu, HI 96817 Design by Stacey Leong Design Printed in the United States HAUMEA: Transforming the Health of Native Hawaiian Women and Empowering Wāhine Well-Being Table of Contents PART 1 List of Figures. 1 Introduction and Methodology . 4 Chapter 1: Mental and Emotional Wellness. .11 Chapter 2: Physical Health . 28 Chapter 3: Motherhood. 47 PART 2 Chapter 4: Incarceration and Intimate Partner Violence . 68 Chapter 5: Economic Well-Being . 87 Chapter 6: Leadership and Civic Engagement . .108 Summary . 118 References. .120 Acknowledgments. .128 LIST OF FIGURES Introduction and Methodology i.1 ‘Ōlelo Hawai‘i (Hawaiian Language) Terms related to Wāhine . 6 i.2 Native Hawaiian Population Totals . 8 Chapter 1: Mental and Emotional Wellness 1.1 Phases and Risk Behaviors in ‘Ōpio. 16 1.2 Middle School Eating Disorder Behavior (30 Days) By Gender (2003, 2005) . .17 1.3 High School Eating Disorder Behavior (30 Days) By Gender (2009–2013) . -
Hawaiian Royalty and the Craft
Hawaiian Royalty and the Craft No history of Freemasonry in Hawaii would be complete without some reference to the "Craft and the Royal Connection." In the days of the Hawaiian Kingdom, a special relationship was enjoyed between Freemasonry and the Monarchy, including some men closely associated with the Monarchy. This favorable situation was due to several members of the Hawaiian Royalty being members of the Craft, and some Caucasian Freemasons who had settled in the islands and married into one of the Royal familes. PRINCE LODGE KAMEHAMEHA V, fifth ruler of the Hawaiian kingdom, was the first native Hawaiian to become a Freemason. On February 27, 1853, he was raised to the Sublime Degree of Master Mason in Hawaiian Lodge No. 21. PRINCE WILLIAM PITT LELEIOHOKU, younger brother of King David Kalakaua was a member of Hawaiian Lodge No. 21. The young Prince was appointed heir to the throne by David Kalakaua four days after Kalakaua became King. Prince Leleiohoku died at the early age of 23. As a result of his death, his older sister Lydia became the heir apparent to the throne. So when King David Kalakaua died, the reign of Lydia Lili'uokalani began. She was the last Monarch of the Hawaiian Kingdom; Lili'uokalani was deposed in January 1893. ALEXANDER LIHOLIHO, KAMEHAMEHA IV, fourth ruler of the Hawaiian Kingdom was raised to the Sublime Degree of Master Mason on February 8, 1857 in Lodge Le Progres de l'Oceanie No. 124, and served as Master of the Lodge in 1859, 1861, and 1862. He was the King of Hawaii from January 11, 1855 until his death on November 30, 1863.