scholarly journals Pua ka Wiliwili, Nanahu ka Manō: Understanding Sharks in Hawaiian Culture

Human Biology ◽  
2020 ◽  
Vol 92 (1) ◽  
pp. 11
Author(s):  
Puniwai
Keyword(s):  
Author(s):  
Māpuana de Silva ◽  
Mele A. Look ◽  
Kalehua Tolentino ◽  
Gregory G. Maskarinec

The culturally-grounded “Hula Empowering Lifestyle Adaptation (HELA) Study: Benefits of Dancing Hula for Cardiac Rehabilitation,” developed a cardiac rehabilitation program based on learning hula. Classes were taught by esteemed Kumu Hula Māpuana de Silva of Hālau Mōhala ʻIlima. Afterward the completion of the study, the Kumu reflected on important lessons learned, possible directions forward, ways to use the values of hula and Native Hawaiian culture to promote better health, and, of particular significance, key ways to preserve cultural integrity when using hula to treat chronic disease or as an exercise activity. Here she shares her thoughts in a conversation with members of the University of Hawai‘i’s Department of Native Hawaiian Health of the John A. Burns School of Medicine.


Author(s):  
Paul Spickard

Spickard expresses hesitation to speak definitively about Haoles (Whites) in Hawai‘i, but offers these thoughts. Every action by a Haole in Hawai‘i is framed by the history of colonialism, dispossession, and continuing racialized stratification of power, wealth, and opportunity. There are four kinds of Haoles in Hawai‘i. By far the majority are tourists and military people, both of whom, however much they may enjoy Hawai‘i, are not part of the fabric of local life. A second group is made up of longterm residents who retain a Haole identity, however much they may know about Hawaiian culture. There is a smaller group of genuine local Haoles, most of whom grew up in the islands, speak Pidgin at least some of the time, and adopt a local lifestyle and view of the world. The major divider between the local Haoles and the rest is the ultimate location of their loyalties—with the colonizers or with the colonized.


Author(s):  
Stephanie Nohelani Teves

The Introduction provides historical and political background of the performance of aloha and its impact on Hawaiian identity, politics, and life in the late twentieth and early twenty-first centuries. Engaging the renewal of Hawaiian culture—language, performance, farming, seafaring—Teves discusses how the affirmation of “authenticity” or “tradition” can work to double-bind Hawaiians and constrain articulations of Hawaiian identity and expression.


2018 ◽  
Vol 10 (11) ◽  
pp. 3985 ◽  
Author(s):  
Noa Lincoln ◽  
Jack Rossen ◽  
Peter Vitousek ◽  
Jesse Kahoonei ◽  
Dana Shapiro ◽  
...  

Before European contact, Native Hawaiian agriculture was highly adapted to place and expressed a myriad of forms. Although the iconic lo‘i systems (flooded irrigated terraces) are often portrayed as traditional Hawaiian agriculture, other forms of agriculture were, in sum, arguably more important. While pockets of traditional agricultural practices have persevered over the 240 years since European arrival, the revival of indigenous methods and crops has substantially increased since the 1970s. While engagement in lo‘i restoration and maintenance has been a core vehicle for communication and education regarding Hawaiian culture, it does not represent the full spectrum of Hawaiian agriculture and, on the younger islands of Hawai‘i and Maui in particular, does not accurately represent participants’ ancestral engagement with ‘āina malo‘o (dry land, as opposed to flooded lands). These “dryland” forms of agriculture produced more food than lo‘i, especially on the younger islands, were used to produce a broader range of resource crops such as for fiber, timber, and medicine, were more widespread across the islands, and formed the economic base for the powerful Hawai‘i Island chiefs who eventually conquered the archipelago. The recent engagement in the restoration of these forms of agriculture on Hawai‘i Island, compared to the more longstanding efforts to revive lo‘i-based cultivation, is challenging due to highly eroded knowledge systems. However, their restoration highlights the high level of place-based adaptation, demonstrates the scale and political landscape of pre-European Hawai‘i, and provides essential elements in supporting the restoration of Hawaiian culture.


Author(s):  
James Revell Carr

This book explores the performance, reception, transmission, and adaptation of Hawaiian music on board ships and in the islands, revealing the ways both maritime commerce and imperial confrontation facilitated the circulation of popular music in the nineteenth century. The book shows how Hawaiians initially used music and dance to ease tensions with, and spread information about, potentially dangerous foreigners, and then traces the circulation of Hawaiian song and dance worldwide as Hawaiians served aboard American and European ships. Drawing on journals and ships' logs, the book highlights the profound contrasts between Hawaiians' treatment by fellow sailors who appreciated their seamanship and music, versus antagonistic American missionaries determined to keep Hawaiians on local sugar plantations, and looks at how Hawaiians achieved their own ends by capitalizing on Americans' conflicting expectations and fraught discourse around hula and other musical practices. It also examines American minstrelsy in Hawaii, including professional touring minstrel troupes from the mainland, amateur troupes consisting of crew members of visiting ships, and local indigenous troupes of Hawaiian minstrels. In the process he illuminates how a merging of indigenous and foreign elements became the new sound of native Hawaiian culture at the turn of the twentieth century—and made loping rhythms, falsetto yodels, and driving ukuleles indelible parts of American popular music.


Author(s):  
Jamie Dela Cruz

<p>The phenomenological study investigated the perceptions of teachers who implemented a culture-based curriculum at an elementary school on Oahu. Aloha ‘Āina is a culture-based curriculum with instruction and student learning grounded in the values, norms, knowledge, beliefs, practices, experiences, and language that are the foundation of the Hawaiian culture. Eight teachers were interviewed after they used the culture-based curriculum in their classrooms during one semester. Data analysis revealed four categories: teachers’ initial experiences, student engagement, challenges and opportunities, and meaningful experiences. Teachers were challenged by the culture-based education program and teachers’ perceptions of the Aloha ‘Āina curriculum were positive, most agreeing that it helped students to learn and improve student engagement through hands-on learning in and outside of the classroom.</p><p><em>Keywords:</em> Aloha ‘Aina, culture-based curricula, place-based education,</p>


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