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The word kua‘âina translates literally as "back land" or "back country." Davianna Pômaika‘i McGregor grew up hearing it as a reference to an awkward or unsophisticated person from the country. However, in the context of the Native Hawaiian cultural renaissance of the late twentieth century, kua‘âina came to refer to those who actively lived Hawaiian culture and kept the spirit of the land alive. The mo‘olelo (oral traditions) recounted in this book reveal how kua‘âina have enabled Native Hawaiians to endure as a unique and dignified people after more than a century of American subjugation and control. The stories are set in rural communities or cultural kîpuka—oases from which traditional Native Hawaiian culture can be regenerated and revitalized. By focusing in turn on an island (Moloka‘i), moku (the districts of Hana, Maui, and Puna, Hawai‘i), and an ahupua‘a (Waipi‘io, Hawai‘i), McGregor examines kua‘âina life ways within distinct traditional land use regimes. The ‘òlelo no‘eau (descriptive proverbs and poetical sayings) for which each area is famous are interpreted, offering valuable insights into the place and its overall role in the cultural practices of Native Hawaiians. Discussion of the landscape and its settlement, the deities who dwelt there, and its rulers is followed by a review of the effects of westernization on kua‘âina in the nineteenth century. McGregor then provides an overview of social and economic changes through the end of the twentieth century and of the elements of continuity still evident in the lives of kua‘âina. The final chapter on Kaho‘olawe demonstrates how kua‘âina from the cultural kîpuka under study have been instrumental in restoring the natural and cultural resources of the island.
Information on cultural traditions including birthdays, holiday celebrations, coming of age ceremonies, marriages, and funerals. Description and explanations include anecdotes than emphasize the bonds these traditions create. -- From the back cover.
"Education is a high priority for Native Hawaiian families today, even while many Native Hawaiian children are identified for remedial or special education. But there was a period in Hawaiian history when the literacy rates for Native Hawaiians, both children and adults, was higher than that of the United States. What happened and what can we learn from that situation in addressing the education needs of Native Hawaiians today? In A'o Malcolm Näea Chun takes the reader through the fascinating story of how Native Hawaiians learned, why learning and knowledge were prized in traditional society, and how two systems--native and foreign--combined to achieve one of the highest literacy rates in the world. A'o offers traditional and historical examples that provide insights into the practices of learning and teaching in a native society, bringing together cultural and educational perspectives to help parents, teachers, and administrators develop new ways of learning that are relevant to a culturally based native community"--Publisher's description.
In one of his last published papers, Te Rangi Hiroa (Sir Peter Buck), the only Polynesian director of the Bernice Pauahi Bishop Museum, asked what happened to Hawaiian oratory and speech making. Oratory is renowned throughout the Pacific, especially in Polynesia. But who were, and are, the great Hawaiian orators? What are the most memorable of the traditional speeches, and why are they remembered and recited today? Malcolm Naea Chun takes up this Maori challenge, describing the historical roots of Hawaiian oratory, and its eventual decline. He adds to this his personal experience as a speech writer and as a speech maker to kings and queens, indigenous tribunals, conferences, and gatherings to recreate a formidable picture of Hawaiian oratory, finishing with a discussion of what can be done today to revive this forgotten art form. This book is one of eleven short volumes of the Ka Wana series, which is part of the Pihana Na Mamo Native Hawaiian Education Program.
This book is intended as a general introduction to the ethnobotany of the Hawaiians and as such it presumes, on the part of the reader, little background in either botany or Hawaiian ethnology. It describes the plants themselves, whether cultivated or brought from the forests, streams, or ocean, as well as the modes of cultivation and collection. It discusses the preparation and uses of the plant materials, and the methods employed in building houses and making canoes, wearing apparel, and the many other artifacts that were part of the material culture associated with this farming and fishing people.
"A valuable library addition for either a folklorist, a linguist, or an ethnologist." --Western Folklore "The stories in this book are reprinted from Volumes IV and V of The Fornander Collection of Hawaiian Antiquities and Folk-lore, published by the Bernice P. Bishop Museum in 1917, 1918, and 1919. They include some of the best-loved of Hawaiian stories, and the collection is probably the most important work on a traditional subject ever published in the Hawaiian language.... In the 1860s and 1870s, Abraham Fornander, circuit judge of Maui, employed several Hawaiians to seek out learned Hawaiians and write down their stories. The collectors included S. N. Kamakau, S. Haleole, and Kepelino Keauokalani, each of whom has made important contributions to our knowledge of the old culture." -from the Introduction
Ku and Hina—man and woman—were the great ancestral gods of heaven and earth for the ancient Hawaiians. They were life's fruitfulness and all the generations of mankind, both those who are to come and those already born. The Hawaiian gods were like great chiefs from far lands who visited among the people, entering their daily lives sometimes as humans or animals, sometimes taking residence in a stone or wooden idol. As years passed, the families of gods grew and included the trickster Maui, who snared the sun, and fiery Pele of the volcano. Ancient Hawaiians lived by the animistic philosophy that assigned living souls to animals, trees, stones, stars, and clouds, as well as to humans. Religion and mythology were interwoven in Hawaiian culture; and local legends and genealogies were preserved in song, chant, and narrative. Martha Beckwith was the first scholar to chart a path through the hundreds of books, articles, and little-known manuscripts that recorded the oral narratives of the Hawaiian people. Her book has become a classic work of folklore and ethnology, and the definitive treatment of Hawaiian mythology. With an introduction by Katherine Luomala.
"Anthropologist and tattooist Tricia Allen has harnessed centuries of knowledge about Hawaiian tattoos and has created this fascinating, comprehensive reference book that can be enjoyed by both tattoo enthusiasts and cultural scholars. Tattoo Traditions of Hawaii describes the evolution of Hawaiian tattooing as an art and science tracing it from its early roots in ancient Polynesia; presents motif, meaning, placement, tools and techniques along with personal observations and commentary in meticulous and graphic detail; discusses contemporary Hawaiian tattooing within the context of contact with the Western world; and includes drawings of designs and patterns for ideas and consideration"--Publisher's description.
The book layout is in Hawaiian and English text together on facing pages. It is a book of traditional Hawaiian fishing methods for different types of fish found in Hawaiian waters.