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Polynesian Researches:Hawaii is the famous record of the author's visit to the Hawaiian Islands in the early nineteenth century. It includes an account of Hawaiian history, government, religion , warfare, and traditions- a general survey of Hawaiian life. More than this, it is the author's personal observations of Hawaiian manners and customs and is invaluable to anyone interested in old Hawaii. The author, Rev. William Ellis, lived in Polynesia as a missionary from 1817 to 1825. He spent much of his time in Tahiti and soon became fluent in the language. Before returning to England, he seized an opportunity to visit the Hawaiian Islands. He was soon able to talk with the natives in the Hawaiian language and made a tour of the island of Hawaii. On his tour he talked with chiefs, common people Hawaiian holy–men, and divinely possessed oracles. He climbed volcanoes, rode canoes, and visited the sight of Captain Cook's death. Besides the description of his tour, this book includes an account of Maui, Kahoolawe, Molokini, Lani, Molokai, Oahu, Kauai, Hiihau, and Kaula. The book is full of interesting descriptions of the author's encounters with Hawaiians. It is fast–moving and easy–reading. This book, an encyclopedic account of traditional Hawaii.
From their earliest encounters with Indigenous Pacific Islanders, white Europeans and Americans asserted an identification with the racial origins of Polynesians, declaring them to be racially almost white and speculating that they were of Mediterranean or Aryan descent. In Possessing Polynesians Maile Arvin analyzes this racializing history within the context of settler colonialism across Polynesia, especially in Hawai‘i. Arvin argues that a logic of possession through whiteness animates settler colonialism, by which both Polynesia (the place) and Polynesians (the people) become exotic, feminized belongings of whiteness. Seeing whiteness as indigenous to Polynesia provided white settlers with the justification needed to claim Polynesian lands and resources. Understood as possessions, Polynesians were and continue to be denied the privileges of whiteness. Yet Polynesians have long contested these classifications, claims, and cultural representations, and Arvin shows how their resistance to and refusal of white settler logic have regenerated Indigenous forms of recognition.
In this groundbreaking study, Riet Delsing narrates the colonization of the Pacific island of Rapa Nui and its indigenous inhabitants. The annexation of the island by Chile, in the heydays of world imperialism, places the small Latin American country in a unique position in the history of global colonialism. The analysis of this ongoing colonization process constitutes a “missing link” in Pacific Islands studies and facilitates future comparisons with other colonial adventures in the Pacific by the United States (Hawai‘i, American Samoa), France (Tahiti), and New Zealand (Maori and Cook Islands). The first part of the book surveys the history of the Chile–Rapa Nui relationship from its beginning in the 1880s until the present. Delsing delineates the Rapanui people’s agency along with their cultural logic, showing their resilience and will to remain Rapanui— indigenous Pacific islanders rather than an ethnic minority forcefully integrated into the Chilean nation-state. In the second part, the author describes the Rapanui’s contemporary emphasis on the revitalization of their language, traditional concepts about land tenure, a unique corpus of material and performative culture, renewed contact with other Pacific island cultures, and creative acts of resistance against Chilean colonialism. Emergent in her analysis is the effect of Rapa Nui’s vibrant tourist industry—commodification of Rapanui difference is creating the possibility to loosen economic and political ties with Chile. Drawing on statements of several Rapanui, she concludes that over the past few decades they have acquired a different kind of interpretive power, based on which they are making choices that serve them as a people on the road to cultural and political self-determination. Contemporary Rapa Nui is thus a modern, articulated place, marked by spirited identity politics that show the resilience and adaptability of the indigenous people who inhabit this island.
The enduring popularity of Polynesia in western literature, art, and film attests to the pleasures that Pacific islands have, over the centuries, afforded the consuming gaze of the west—connoting solitude, release from cares, and, more recently, self-renewal away from urbanized modern life. Facing the Pacific is the first study to offer a detailed look at the United States’ intense engagement with the myth of the South Seas just after the First World War, when, at home, a popular vogue for all things Polynesian seemed to echo the expansion of U.S. imperialist activities abroad. Jeffrey Geiger looks at a variety of texts that helped to invent a vision of Polynesia for U.S. audiences, focusing on a group of writers and filmmakers whose mutual fascination with the South Pacific drew them together—and would eventually drive some of them apart. Key figures discussed in this volume are Frederick O’Brien, author of the bestseller White Shadows in the South Seas; filmmaker Robert Flaherty and his wife, Frances Hubbard Flaherty, who collaborated on Moana; director W. S. Van Dyke, who worked with Robert Flaherty on MGM’s adaptation of White Shadows; and Expressionist director F. W. Murnau, whose last film, Tabu, was co-directed with Flaherty.
"The aim of this book is to present a picture of past and present Polynesian medicinal plants. Although several books have been published on herbal medicine in Polynesia, these are either limited in geographic scope (mostly to Hawai'i) or are unscientific in basis. Restricting the study of herbal medicine to a single Polynesian island or archipelago is a disadvantage because the early accounts of medicinal practices are so sketchy. A more comprehensive approach is rewarding because so much can be learned from the similarities among the various Polynesian cultures. A scientific approach is necessary because of the nature of the subject--medicine and plants. "To establish a comprehensive and scientific basis for this book, three types of research were conducted: (1) an extensive review of the literature on Polynesia; (2) interviews with scores of Polynesian healers in Hawai'i, Samoa, Tonga, Tahiti. the Cook Islands, and Tokelau; and (3) botanical collecting work in Polynesia over a twenty-year period, involving over forty research trips to the South Pacific." --from the Preface
How Native Hawaiians' experience of Mormonism intersects with their cultural and ethnic identities and traditions
Using his knowledge of the sea and stars, Vahi-roa the navigator guides a group of Tahitians aboard a great canoe to the unknown islands of Hawaii.
Development in Polynesian Ethnology assesses the current state of anthropological research in Polynesia by examining the debates and issues that shape the discipline today. What have anthropologists achieved? What concerns now dominate discussion? Where is Polynesian anthropology headed? In a series of provocative and original essays, leading scholars examine prehistory, social organization, socialization and character development, mana and tapu, chieftainship, art and aesthetics, and early contact. Together these essays show how history, anthropology, and archaeology have combined to give a broad understanding of Polynesian societies developing over time--how they represent a blend of modernity and tradition, continuity and change. This book is both an introduction to Polynesia for interested students and a thought-provoking synthesis for scholars charting new directions and posing possibilities for future research. Scholars outside Polynesian studies will find the perspectives it offers important and its comprehensive bibliography an invaluable resource.
Within little more than ten years in the early nineteenth century, inhabitants of Tahiti, Hawaii and fifteen other closely related societies destroyed or desecrated all of their temples and most of their god-images. In the aftermath of the explosive event, which Sissons terms the Polynesian Iconoclasm, hundreds of architecturally innovative churches — one the size of two football fields — were constructed. At the same time, Christian leaders introduced oppressive laws and courts, which the youth resisted through seasonal displays of revelry and tattooing. Seeking an answer to why this event occurred in the way that it did, this book introduces and demonstrates an alternative “practice history” that draws on the work of Marshall Sahlins and employs Bourdieu’s concepts of habitus, improvisation and practical logic.