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How did we get here? Three-and-a-half-day school weeks. Prisoners farmed out to the mainland. Tent camps for the migratory homeless. A blinkered dependence on tourism and the military for virtually all economic activity. The steady degradation of already degraded land. Contempt for anyone employed in education, health, and social service. An almost theological belief in the evil of taxes. At a time when new leaders will be elected, and new solutions need to be found, the contributors to The Value of Hawai‘i outline the causes of our current state and offer points of departure for a Hawai‘i-wide debate on our future. The brief essays address a wide range of topics—education, the environment, Hawaiian issues, media, tourism, political culture, law, labor, economic planning, government, transportation, poverty—but the contributors share a belief that taking stock of where we are right now, what we need to change, and what we need to remember is a challenge that all of us must meet. Written for a general audience, The Value of Hawai‘i provides a cluster of starting points for a larger community discussion of Hawai‘i that should extend beyond the choices of the ballot box this year. Contributors: Carlos Andrade, Chad Blair, Kat Brady, Susan M. Chandler, Meda Chesney-Lind, Lowell Chun-Hoon, Tom Coffman, Sara L. Collins, Marilyn Cristofori, Henry Curtis, Kathy E. Ferguson, Chip Fletcher, Dana Naone Hall, Susan Hippensteele, Craig Howes, Karl Kim, Sumner La Croix, Ian Lind, Melody Kapilialoha MacKenzie, Mari Matsuda, Davianna McGregor, Neal Milner, Deane Neubauer, Jonathan Kay Kamakawiwo’ole Osorio, Charles Reppun, John P. Rosa, D. Kapua‘ala Sproat, Ramsay Remigius Mahealani Taum, Patricia Tummons, Phyllis Turnbull, Trisha Kehaulani Watson.
As Hawaii's longest-serving governor, George R. Ariyoshi was a prime architect of Hawaiian statehood, widely recognized for his leadership in long-range planning and the protection and management of the Islands' natural resources. Now, after sixty years of statehood, Gov. Ariyoshi looks back on whether the performance has matched the plans-and offers a sweeping vision for managing growth and shaping Hawaii's future for the generations to come.
With color and black-and-white illustrations throughout, Hawaiian Language: Past, Present, Future presents aspects of Hawaiian and its history that are rarely treated in language classes. The major characters in this book make up a diverse cast: Dutch merchants, Captain Cook’s naturalist and philologist William Anderson, ‘Ōpūkaha‘ia (the inspiration for the Hawaiian Mission), the American lexicographer Noah Webster, philologists in New England, missionary-linguists and their Hawaiian consultants, and many minor players. The account begins in prehistory, placing the probable origins of the ancestor of Polynesian languages in mainland Asia. An evolving family tree reflects the linguistic changes that took place as these people moved east. The current versions are examined from a Hawaiian-centered point of view, comparing the sound system of the language with those of its major relatives in the Polynesian triangle. More recent historical topics begin with the first written samples of a Polynesian language in 1616, which led to the birth of the idea of a widespread language family. The next topic is how the Hawaiian alphabet was developed. The first efforts suffered from having too many letters, a problem that was solved in 1826 through brilliant reasoning by its framers and their Hawaiian consultants. The opposite problem was that the alphabet didn’t have enough letters: analysts either couldn’t hear or misinterpreted the glottal stop and long vowels. The end product of the development of the alphabet—literacy—is more complicated than some statistics would have us believe. As for its success or failure, both points of view, from contemporary observers, are presented. Still, it cannot be denied that literacy had a tremendous and lasting effect on Hawaiian culture. The last part of the book concentrates on the most-used Hawaiian reference works—dictionaries. It describes current projects that combine print and manuscript collections on a searchable website. These projects can include the growing body of manuscript and print material that is being made available through recent and ongoing research. As for the future, a proposed monolingual dictionary would allow users to avoid an English bridge to understanding, and move directly to a definition that includes Hawaiian cultural features and a Hawaiian worldview.
In Mapping Abundance for a Planetary Future, Candace Fujikane contends that the practice of mapping abundance is a radical act in the face of settler capital's fear of an abundance that feeds. Cartographies of capital enable the seizure of abundant lands by enclosing "wastelands" claimed to be underdeveloped. By contrast, Kanaka Maoli (Native Hawaiian) cartographies map the continuities of abundant worlds. Vital to restoration movements is the art of kilo, intergenerational observation of elemental forms encoded in storied histories, chants, and songs. As a participant in these movements, Fujikane maps the ecological lessons of these elemental forms: reptilian deities who protect the waterways, sharks who swim into the mountains, the navigator Māui who fishes up the islands, the deities of snow and mists on Mauna Kea. The laws of these elements are now being violated by toxic waste dumping, leaking military jet fuel tanks, and astronomical-industrial complexes. As Kānaka Maoli and their allies stand as land and water protectors, Fujikane calls for a profound attunement to the elemental forms in order to transform climate events into renewed possibilities for planetary abundance.
Hawaii is a rare and special place, in which beauty and isolation combine to form a vision of paradise. That isolation, though, comes at a price: resources in modern-day Hawaii are strained and expensive, and current economic models dictate that the Hawaiian Islands are reliant upon imported food, fuels, and other materials. Yet the islands supported a historic Hawaiian population of a million people or more. This was possible because Hawaiians, prior to European contact, had learned the ecological limits of their islands and how to live sustainably within them. Today, Hawaii is experiencing a surge of new strategies that make living in the islands more ecologically, economically, and socially resilient. A vibrant native agriculture movement helps feed Hawaiians with traditional foods, and employs local farmers using traditional methods; efforts at green homebuilding help provide healthy, comfortable housing that exists in better harmony with the environment; efforts to recycle wastewater help reduce stress on fragile freshwater resources; school gardens help feed families and reconnect them with local food and farming. At the same time, many of the people who have developed these strategies find that their processes reflect, and in some cases draw from, the lessons learned by Hawaiians over thousands of years. This collection of case studies is a road map to help other isolated communities, island and mainland, navigate their own paths to sustainability, and establishes Hawaii as a model from which other communities can draw inspiration, practical advice, and hope for the future.
For two decades, paleoecologist David Burney and his wife, Lida Pigott Burney, have led an excavation of Makauwahi Cave on the island of Kaua‘i, uncovering the fascinating variety of plants and animals that have inhabited Hawaii throughout its history. From the unique perspective of paleoecology—the study of ancient environments—Burney has focused his investigations on the dramatic ecological changes that began after the arrival of humans one thousand years ago, detailing not only the environmental degradation they introduced but also asking how and why this destruction occurred and, most significantly, what might happen in the future. Using Kaua‘i as an ecological prototype and drawing on the author’s adventures in Madagascar, Mauritius, and other exciting locales, Burney examines highly pertinent theories about current threats to endangered species, restoration of ecosystems, and how people can work together to repair environmental damage elsewhere on the planet. Intriguing illustrations, including a reconstruction of the ancient ecological landscape of Kaua‘i by the artist Julian Hume, offer an engaging window into the ecological marvels of another time. A fascinating adventure story of one man’s life in paleoecology, Back to the Future in the Caves of Kaua‘i reveals the excitement—and occasional frustrations—of a career spent exploring what the past can tell us about the future.
How, when, and why has the Pacific been a locus for imagining different futures by those living there as well as passing through? What does that tell us about the distinctiveness or otherwise of this “sea of islands”? Foregrounding the work of leading and emerging scholars of Oceania, Pacific Futures brings together a diverse set of approaches to, and examples of, how futures are being conceived in the region and have been imagined in the past. Individual chapters engage the various and sometimes contested futures yearned for, unrealized, and even lost or forgotten, that are particular to the Pacific as a region, ocean, island network, destination, and home. Contributors recuperate the futures hoped for and dreamed up by a vast array of islanders and outlanders—from Indigenous federalists to Lutheran improvers to Cantonese small business owners—making these histories of the future visible. In so doing, the collection intervenes in debates about globalization in the Pacific—and how the region is acted on by outside forces—and postcolonial debates that emphasize the agency and resistance of Pacific peoples in the context of centuries of colonial endeavor. With a view to the effects of the “slow violence” of climate change, the volume also challenges scholars to think about the conditions of possibility for future-thinking at all in the midst of a global crisis that promises cataclysmic effects for the region. Pacific Futures highlights futures conceived in the context of a modernity coproduced by diverse Pacific peoples, taking resistance to categorization as a starting point rather than a conclusion. With its hospitable approach to thinking about history making and future thinking, one that is open to a wide range of methodological, epistemological, and political interests and commitments, the volume will encourage the writing of new histories of the Pacific and new ways of talking about history in this field, the region, and beyond.
Bangalore is often heralded as India’s future—a city where global technologies converge with multinational capital to produce a cosmopolitan workforce and vibrant economic growth. In this narrative the city’s main challenge revolves around its success: whether its physical infrastructure can support its burgeoning population. Most observers assume that Bangalore’s emergence as a “global city” represents its more complete integration into the world economy and, by extension, a more inclusive and cosmopolitan outlook among its growing middle class. Andrew C. Willford sheds light on a growing paradox: even as Bangalore has come to signify “progress” and economic possibility both within India and to the outside world, movements to make the city more monocultural and monolinguistic have gained prominence. Bangalore is the capital of the state of Karnataka, its borders linguistically redrawn by the postcolonial Indian state in 1956. In the decades that followed, organizations and leaders emerged to promote linguistic nationalism aimed at protecting the fragile unity of Kannadiga culture and literature against the twin threats of globalization and internal migration. Ironically, they support parochial cultural policies that impose a cultural and linguistic unity upon an area that historically stood at the crossroads of empires, trade routes, language practices, devotional literatures, and pilgrimage routes. Willford’s analysis, which focuses on the minority experience of Bangalore’s sizeable Tamil-speaking community, shows how the same forces of globalization that create growth and prosperity also foster uncertainty and tension around religion and language that completely contradict the region’s long history of cosmopolitanism. Exploring this paradox in Bangalore’s entangled and complex linguistic and cultural pasts serves as a useful case study for understanding the forces behind cultural and ethnic revivalism in the contemporary postcolonial world. Buttressed by field research conducted over a twenty-two-year period (1992–2015), Willford shows how the past is a living resource for the negotiation of identity in the present. Against the gloom of increasingly communal conflicts, he finds that Bangalore still retains a fabric of civility against the modern markings of cultural difference.
From the Foreword— “Crucially, past, present, and future are tightly woven in ‘Ōiwi (Native Hawaiian) theory and practice. We adapt to whatever historical challenges we face so that we can continue to survive and thrive. As we look to the past for knowledge and inspiration on how to face the future, we are aware that we are tomorrow’s ancestors and that future generations will look to us for guidance.” —Marie Alohalani Brown, author of Facing the Spears of Change: The Life and Legacy of John Papa ‘Ī‘ī The title of the book, The Past before Us, refers to the importance of ka wā mamua or “the time in front” in Hawaiian thinking. In this collection of essays, eleven Kanaka ‘Ōiwi (Native Hawaiian) scholars honor their mo‘okū‘auhau (geneaological lineage) by using genealogical knowledge drawn from the past to shape their research methodologies. These contributors, Kānaka writing from Hawai‘i as well as from the diaspora throughout the Pacific and North America, come from a wide range of backgrounds including activism, grassroots movements, and place-based cultural practice, in addition to academia. Their work offers broadly applicable yet deeply personal perspectives on complex Hawaiian issues and demonstrates that enduring ancestral ties and relationships to the past are not only relevant, but integral, to contemporary Indigenous scholarship. Chapters on language, literature, cosmology, spirituality, diaspora, identity, relationships, activism, colonialism, and cultural practices unite around methodologies based on mo‘okū‘auhau. This cultural concept acknowledges the times, people, places, and events that came before; it is a fundamental worldview that guides our understanding of the present and our navigation into the future. This book is a welcome addition to the growing fields of Indigenous, Pacific Islands, and Hawaiian studies. Contributors: Hōkūlani K. Aikau Marie Alohalani Brown David A. Chang Lisa Kahaleole Hall ku‘ualoha ho‘omanawanui Kū Kahakalau Manulani Aluli Meyer Kalei Nu‘uhiwa ‘Umi Perkins Mehana Blaich Vaughan Nālani Wilson-Hokowhitu