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Examines the work of many surveyors, including a few professionals, and presents the stories of the more notable.
This is a book for attorneys, real estate brokers, students, government agencies, and anyone interested in Hawaiian history. Summarizing succinctly the events that led to the end of the feudal system of land tenure in the Islands, the author presents the reader with a clear and informative account of this important reform. Every landowner in Hawaii should be knowledgeable about the Great Mahele, an understanding of which is needed to avoid confusion about land titles and property divisions.
The 1846-1848 Mahele (division) transformed the lands of Hawai‘i from a shared value into private property, but left many issues unresolved. Kauikeaouli (Kamehameha III) agreed to the Mahele, which divided all land among the mō‘ī (king), the ali‘i (chiefs), and the maka‘āinana (commoners), in the hopes of keeping the lands in Hawaiian hands even if a foreign power claimed sovereignty over the Islands. The king’s share was further divided into Government and Crown Lands, the latter managed personally by the ruler until a court decision in 1864 and a statute passed in 1865 declared that they could no longer be bought or sold by the mō‘ī and should be maintained intact for future monarchs. After the illegal overthrow of the monarchy in 1893, Government and Crown Lands were joined together, and after annexation in 1898 they were managed as a public trust by the United States. At statehood in 1959, all but 373,720 acres of Government and Crown Lands were transferred to the State of Hawai‘i. The legal status of Crown Lands remains controversial and misunderstood to this day. In this engrossing work, Jon Van Dyke describes and analyzes in detail the complex cultural and legal history of Hawai‘i’s Crown Lands. He argues that these lands must be examined as a separate entity and their unique status recognized. Government Lands were created to provide for the needs of the general population; Crown Lands were part of the personal domain of Kamehameha III and evolved into a resource designed to support the mō‘ī, who in turn supported the Native Hawaiian people. The question of who owns Hawai‘i’s Crown Lands today is of singular importance for Native Hawaiians in their quest for recognition and sovereignty, and this volume will become a primary resource on a fundamental issue underlying Native Hawaiian birthrights. 64 illus., 6 maps
This volume is the most detailed case study of land tenure in Hawai‘i. Focusing on kuleana (homestead land) in Kahana, O‘ahu, from 1846 to 1920, the author challenges commonly held views concerning the Great Māhele (Division) of 1846–1855 and its aftermath. There can be no argument that in the fifty years prior to the 1893 overthrow of the Hawaiian monarchy, ninety percent of all land in the Islands passed into the control or ownership of non-Hawaiians. This land grab is often thought to have begun with the Great Māhele and to have been quickly accomplished because of Hawaiians’ ignorance of Western law and the sharp practices of Haole (white) capitalists. What the Great Māhele did create were separate land titles for two types of land (kuleana and ahupua‘a) that were traditionally thought of as indivisible and interconnected, thus undermining an entire social system. With the introduction of land titles and ownership, Hawaiian land could now be bought, sold, mortgaged, and foreclosed. Using land-tenure documents recently made available in the Hawai‘i State Archives’ Foster Collection, the author presents the most complete picture of land transfer to date. The Kahana database reveals that after the 1846 division, large-scale losses did not occur until a hitherto forgotten mortgage and foreclosure law was passed in 1874. Hawaiians fought to keep their land and livelihoods, using legal and other, more innovative, means, including the creation of hui shares. Contrary to popular belief, many of the investors and speculators who benefited from the sale of absentee-owned lands awarded to ali‘i (rulers) were not Haole but Pākē (Chinese). Kahana: How the Land Was Lost explains how Hawaiians of a century ago were divested of their land—and how the past continues to shape the Island’s present as Hawaiians today debate the structure of land-claim settlements.
The land of Ha'ena in Hawaii is known to Hawaiians as Hale Le'a (House of Pleasure and Delight). This book recounts the history of Ha'ena, outlining the relationships developed by Hawaiians with the environment as well as the impact of immigrants.
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.
Many indigenous Hawaiian men have felt profoundly disempowered by the legacies of colonization and by the tourist industry, which, in addition to occupying a great deal of land, promotes a feminized image of Native Hawaiians (evident in the ubiquitous figure of the dancing hula girl). In the 1990s a group of Native men on the island of Maui responded by refashioning and reasserting their masculine identities in a group called the Hale Mua (the “Men’s House”). As a member and an ethnographer, Ty P. Kāwika Tengan analyzes how the group’s mostly middle-aged, middle-class, and mixed-race members assert a warrior masculinity through practices including martial arts, woodcarving, and cultural ceremonies. Some of their practices are heavily influenced by or borrowed from other indigenous Polynesian traditions, including those of the Māori. The men of the Hale Mua enact their refashioned identities as they participate in temple rites, protest marches, public lectures, and cultural fairs. The sharing of personal stories is an integral part of Hale Mua fellowship, and Tengan’s account is filled with members’ first-person narratives. At the same time, Tengan explains how Hale Mua rituals and practices connect to broader projects of cultural revitalization and Hawaiian nationalism. He brings to light the tensions that mark the group’s efforts to reclaim indigenous masculinity as they arise in debates over nineteenth-century historical source materials and during political and cultural gatherings held in spaces designated as tourist sites. He explores class status anxieties expressed through the sharing of individual life stories, critiques of the Hale Mua registered by Hawaiian women, and challenges the group received in dialogues with other indigenous Polynesians. Native Men Remade is the fascinating story of how gender, culture, class, and personality intersect as a group of indigenous Hawaiian men work to overcome the dislocations of colonial history.
Braided Waters sheds new light on the relationship between environment and society by charting the history of Hawaii’s Molokai island over a thousand-year period of repeated settlement. From the arrival of the first Polynesians to contact with eighteenth-century European explorers and traders to our present era, this study shows how the control of resources—especially water—in a fragile, highly variable environment has had profound effects on the history of Hawaii. Wade Graham examines the ways environmental variation repeatedly shapes human social and economic structures and how, in turn, man-made environmental degradation influences and reshapes societies. A key finding of this study is how deep structures of place interact with distinct cultural patterns across different societies to produce similar social and environmental outcomes, in both the Polynesian and modern eras—a case of historical isomorphism with profound implications for global environmental history.
In early Hawai‘i, kua‘āina were the hinterlands inhabited by nā kua‘āina, or country folk. Often these were dry, less desirable areas where much skill and hard work were required to wrest a living from the lava landscapes. The ancient district of Kahikinui in southeast Maui is such a kua‘āina and remains one of the largest tracts of undeveloped land in the islands. Named after Tahiti Nui in the Polynesian homeland, its thousands of pristine acres house a treasure trove of archaeological ruins—witnesses to the generations of Hawaiians who made this land their home before it was abandoned in the late nineteenth century. Kua‘āina Kahiko follows kama‘āina archaeologist Patrick Vinton Kirch on a seventeen-year-long research odyssey to rediscover the ancient patterns of life and land in Kahikinui. Through painstaking archaeological survey and detailed excavations, Kirch and his students uncovered thousands of previously undocumented ruins of houses, trails, agricultural fields, shrines, and temples. Kirch describes how, beginning in the early fifteenth century, Native Hawaiians began to permanently inhabit the rocky lands along the vast southern slope of Haleakalā. Eventually these planters transformed Kahikinui into what has been called the greatest continuous zone of dryland planting in the Hawaiian Islands. He relates other fascinating aspects of life in ancient Kahikinui, such as the capture and use of winter rains to create small wet-farming zones, and decodes the complex system of heiau, showing how the orientations of different temple sites provide clues to the gods to whom they were dedicated. Kirch examines the sweeping changes that transformed Kahikinui after European contact, including how some maka'āinana families fell victim to unscrupulous land agents. But also woven throughout the book is the saga of Ka ‘Ohana o Kahikinui, a grass-roots group of Native Hawaiians who successfully struggled to regain access to these Hawaiian lands. Rich with ancedotes of Kirch’s personal experiences over years of field research, Kua'āina Kahiko takes the reader into the little-known world of the ancient kua‘āina.