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Recovering Kānaka Maoli (Native Hawaiian) relationality and belonging in the land, memory, and body of Native Hawai’i Hawaiian “aloha ʻāina” is often described in Western political terms—nationalism, nationhood, even patriotism. In Remembering Our Intimacies, Jamaica Heolimeleikalani Osorio centers in on the personal and embodied articulations of aloha ʻāina to detangle it from the effects of colonialism and occupation. Working at the intersections of Hawaiian knowledge, Indigenous queer theory, and Indigenous feminisms, Remembering Our Intimacies seeks to recuperate Native Hawaiian concepts and ethics around relationality, desire, and belonging firmly grounded in the land, memory, and the body of Native Hawai’i. Remembering Our Intimacies argues for the methodology of (re)membering Indigenous forms of intimacies. It does so through the metaphor of a ‘upena—a net of intimacies that incorporates the variety of relationships that exist for Kānaka Maoli. It uses a close reading of the moʻolelo (history and literature) of Hiʻiakaikapoliopele to provide context and interpretation of Hawaiian intimacy and desire by describing its significance in Kānaka Maoli epistemology and why this matters profoundly for Hawaiian (and other Indigenous) futures. Offering a new approach to understanding one of Native Hawaiians’ most significant values, Remembering Our Intimacies reveals the relationships between the policing of Indigenous bodies, intimacies, and desires; the disembodiment of Indigenous modes of governance; and the ongoing and ensuing displacement of Indigenous people.
When author Gail Okawa was in high school in Honolulu, a neighbor mentioned that her maternal grandfather had been imprisoned in a World War II concentration camp on the US mainland. Questioning her parents, she learned only that “he came back a changed man.” Years later, as an adult salvaging that grandfather’s memorabilia, she found a mysterious photo of a group of Japanese men standing in front of an adobe building, compelling her eventually to embark on a project to learn what happened to him. Remembering Our Grandfathers’ Exile is a composite chronicling of the Hawai‘i Japanese immigrant experience in mainland exile and internment during World War II, from pre-war climate to arrest to exile to return. Told through the eyes of a granddaughter and researcher born during the war, it is also a research narrative that reveals parallels between pre-WWII conditions and current twenty-first century anti-immigrant attitudes and heightened racism. The book introduces Okawa’s grandfather, Reverend Tamasaku Watanabe, a Protestant minister, and other Issei prisoners—all legal immigrants excluded by law from citizenship—in a collective biographical narrative that depicts their suffering, challenges, and survival as highly literate men faced with captivity in the little-known prison camps run by the U.S. Justice and War Departments. Okawa interweaves documents, personal and official, and internees’ firsthand accounts, letters, and poetry to create a narrative that not only conveys their experience but, equally important, exemplifies their literacy as ironic and deliberate acts of resistance to oppressive conditions. Her research revealed that the Hawai‘i Issei/immigrants who had sons in military service were eventually distinguished from the main group; the narrative relates visits of some of those sons to their imprisoned fathers in New Mexico and elsewhere, as well as the deaths of sons killed in action in Europe and the Pacific. Documents demonstrate the high degree of literacy and advocacy among the internees, as well as the inherent injustice of the government’s policies. Okawa’s project later expanded to include New Mexico residents having memories of the Santa Fe Internment Camp—witnesses who provide rare views of the wartime reality.
Many of North America’s most beloved regions are artfully celebrated in these boardbooks designed to soothe children before bedtime while instilling an early appreciation for the continent’s natural and cultural wonders. Each book stars a multicultural group of people visiting the featured area’s attractions—such as the Rocky Mountains in Denver, the Georgia Aquarium in Atlanta, Lake Ontario in Toronto, and volcanoes in Hawaii. Rhythmic language guides children through the passage of both a single day and the four seasons while saluting the iconic aspects of each place.
The son of a singer mother whose career forcibly separated her from her family and an influential father who runs an orphan work camp, Pak Jun Do rises to prominence using instinctive talents and eventually becomes a professional kidnapper and romantic rival to Kim Jong Il. By the author of Parasites Like Us.
Rarely a day goes by in Hawai‘i without the media reporting on environmental issues stemming from public debate. Will the proposed housing development block my access to the beach? Is the rising sea level going to cause flooding where I live? How does overfishing damage the reef? Is the water clean where I surf? Living on the Shores of Hawai‘i discusses the paradox of environmental loss under a management system considered by many to be one of the most stringent in the nation. It reviews a wide range of environmental concerns in Hawai‘i with an eye toward resolution by focusing on "place-based" management, a theme consistent with—and borrowing from—the Hawaiian ahupua‘a system. After describing a typical situation in Hawai‘i where a sandy beach is lost because a seawall has been built to protect a poorly sited home, the authors step back in time to trace land-use practices before and after the arrival of Westerners and the increased tempo of destruction following the latter. They go on to discuss volcanoes and the risk of placing homes in locations vulnerable to natural hazards and the potential dangers of earthquakes and tsunamis to a complacent public. Water issues, including scarcity, flooding, and pollution, are surveyed, as well as climate change and the possible outcomes of projected sea rise for Hawai‘i. The authors explain coastal erosion and beach loss and the problems of overfishing and ocean acidification. Later chapters assess residents’ risks to hurricanes, offering mitigation techniques, and provide a summary and some management conclusions. As tensions increase because of conflicting standards, misunderstandings, and contradictory ideals and actions, we put our economy and quality of life at risk. Sound decision-making begins with asking the right questions. This book addresses these questions within the context of sustainability and thus their influence on the future of Hawai‘i.
Once upon a time, only the other day, when jovial King Kalakaua established a record for the kings of earth and time, there entered into his Polynesian brain as merry a scheme of international intrigue as ever might have altered the destiny of races and places. The time was 1881; the place of the intrigue, the palace of the Mikado at Tokio. The record must not be omitted, for it was none other than that for the first time in the history of kings and of the world a reigning sovereign, in his own royal person, put a girdle around the earth. The intrigue? It was certainly as international as any international intrigue could be. Also, it was equally as dark, while it was precisely in alignment with the future conflicting courses of empires. Manifest destiny was more than incidentally concerned. When the manifest destinies of two dynamic races move on ancient and immemorial lines toward each other from east to west and west to east along the same parallels of latitude, there is an inevitable point on the earth’s surface where they will collide. In this case, the races were the Anglo-Saxon (represented by the Americans), and the Mongolian (represented by the Japanese). The place was Hawaii, the lovely and lovable, beloved of countless many as “Hawaii Nei.” Kalakaua, despite his merriness, foresaw clearly, either that the United States would absorb Hawaii, or that, allied by closest marital ties to the royal house of the Rising Sun, Hawaii could be a brother kingdom in an empire. That he saw clearly, the situation to-day attests. Hawaii Nei is a territory of the United States. There are more Japanese resident in Hawaii at the present time than are resident other nationalities, not even excepting the native Hawaiians. The figures are eloquent. In round numbers, there are twenty-five thousand pure Hawaiians, twenty-five thousand various Caucasians, twenty-three thousand Portuguese, twenty-one thousand Chinese, fifteen thousand Filipinos, a sprinkling of many other breeds, an amazing complexity of intermingled breeds, and ninety thousand Japanese. And, most amazingly eloquent of all statistics are those of the race purity of the Japanese mating. In the year 1914, the Registrar General is authority for the statements that one American male and one Spanish male respectively married Japanese females, that one Japanese male married a Hapa-Haole, or Caucasian-Hawaiian female, and that three Japanese males married pure Hawaiian females. When it comes to an innate antipathy toward mongrelization, the dominant national in Hawaii, the Japanese, proves himself more jealously exclusive by far than any other national. Omitting the records of all the other nationals which go to make up the amazing mongrelization of races in this smelting pot of the races, let the record of pure-blood Americans be cited. In the same year of 1914, the Registrar General reports that of American males who intermingled their breed and seed with alien races, eleven married pure Hawaiians, twenty-five married Caucasian-Hawaiians, three married pure Chinese, four married Chinese-Hawaiians, and one married a pure Japanese. To sum the same thing up with a cross bearing: in the same year 1914, of over eighteen hundred Japanese women who married, only two married outside their race; of over eight hundred pure Caucasian women who married, over two hundred intermingled their breed and seed with races alien to their own. Reduced to decimals, of the females who went over the fence of race to secure fathers for their children, .25 of pure Caucasian women were guilty; .0014 of Japanese women were guilty—in vulgar fraction, one out of four Caucasian women; one out of one thousand Japanese women.
Haoles in Hawai‘i strives to make sense of haole (white person/whiteness in Hawai‘i) and "the politics of haole" in current debates about race in Hawai‘i. Recognizing it as a form of American whiteness specific to Hawai‘i, the author argues that haole was forged and reforged over two centuries of colonization and needs to be understood in that context. Haole reminds us that race is about more than skin color as it identifies a certain amalgamation of attitude and behavior that is at odds with Hawaiian and local values and social norms. By situating haole historically and politically, the author asks readers to think about ongoing processes of colonization and possibilities for reformulating the meaning of haole. For more information on Haoles in Hawaii, visit http://haolesinhawaii.blogspot.com/