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Ho'omana examines what happened to Native Hawaiian beliefs from the time the priests ended traditional temple worship in 1819 to the present day controversies over sacred sites and objects. As a former Cultural Affairs Officer for the Office of Hawaiian Affairs, Malcolm Naea Chun was actively involved in the early initiatives of cultural and historic preservation and knows well of the conflicts and struggles that involve and invoke Hawaiian beliefs. He has written and published several articles on the historical dialogue between traditional religion and Christianity. In Ho'omana, Chun uses primary Native Hawaiian sources to compare pre-contact practices with contemporary beliefs and practices, looking for what has been retained, what has changed, and which current practices should be considered questionable as Native Hawaiian. 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.
Tracing the lives of some two hundred Native Hawaiian teachers, preachers, pastors, and missionaries, Nā Kahu provides new historical perspectives of the indigenous ministry in Hawai‘i. These Christian emissaries were affiliated first with the American Board of Commissioners for Foreign Missions, and later with the Hawaiian Evangelical Association. By the mid-1850s literate and committed Hawaiians were sailing to far reaches of the Pacific to join worldwide missionary endeavors. Geographical locations ranged from remote mission stations in Hawai‘i, including the Hansen’s disease community at Kalaupapa; the Marquesan Islands; Micronesia; fur trade settlements in Northwest America; and the gold fields of California. In their reports and letters the pastors and missionaries pour out their hopes and discouragements, their psychological and physical pain, and details of their everyday lives. The first part of the book presents the biographies of nineteen young Hawaiians, studying as messengers of Christianity in the remote New England town of Cornwall, Connecticut, along with “heathen” from other lands. The second part—the core of the book—moves to Hawai‘i, tracing the careers of pastors and missionaries, as well as recognizing their intellectual and political endeavors. There is also a discussion of the educational institutions established to train an indigenous ministry and the gradual acceptance of ordained Hawaiians as equals to their western counterparts. Included in an appendix is the little-known story of Christian ali‘i, Hawaiian chiefs, both men and women, who contributed to the mission by lending their authority to the cause and by contributing land and labor for the construction of churches. The biographies reveal the views of pastors on events leading to the overthrow of the Hawaiian Kingdom, which brought about great divisions between the haole and Hawaiian ministry. Many Hawaiian pastors who sided with the new Provisional Government and then the Republic, were expelled by their own congregations loyal to the monarchy. During the closing years of the century, alternate forms of Christianity emerged, and those pastors drawn to these syncretic faiths add their perspectives to the book. Perhaps the most illuminating biographies are those in which the pastors give voice to a faith that blends traditional Hawaiian values with an emerging ecumenical Christianity.
The story of Ni‘ihau has been told many times by many people, but Ni‘ihau Place Names adds new information to the island’s history from a unique source: Hawaiian-language newspapers. From 1834 to 1948, approximately 125,000 pages of Native Hawaiian expression were printed in more than 100 different newspapers. John R. K. Clark has gathered and edited a large collection of invaluable articles that recorded daily life on Niʻihau, events and topics of interest, and the island’s place names. Additionally, Keao NeSmith, a Native Hawaiian of Kaua‘i and an applied linguist, translator, and researcher fluent in ‘ōlelo Hawai‘i, translated each passage into English. Most of these excerpts have not appeared in any other publication. Ni‘ihau is unique in the state of Hawai‘i because it is the only island that is entirely privately owned. In 1864, Kamehameha V, the monarch of the Kingdom of Hawai‘i, sold the island to the Sinclairs, a wealthy immigrant family looking to establish a ranching business. Descendants of the Sinclairs still own the island today. Diverse opinions about the sale of Niʻihau were published in newspapers across the Hawaiian Islands, and this book traces the development and aftershocks of that historic event. Ni‘ihau Place Names contains over thirty kanikau (dirges, poetic chants) written and published from 1845 to 1931 to honor deceased Niʻihau residents. These compositions of deep emotion are treasuries of language, history, genealogy, cultural knowledge, and especially place names. Another important contribution in this volume is the identification of ‘ōlelo no‘eau (proverbs and poetical sayings) with demonstrations of their use in everyday conversation. The book is divided into two main sections. “Ni‘ihau Place Names” is an alphabetical list of prominent place names on the island, accompanied by relevant passages in Hawaiian and their English translations. The list also includes Lehua, the small island near the northwest tip of Ni‘ihau. “Ni‘ihau History” is an additional collection of articles that includes many lesser-known place names and elucidates other topics deemed worthy by reporters and contributors of the time. Following the main text, readers will find helpful indexes of general terms, place names, and personal names.
In Kalaupapa Place Names, John Clark presents a unique history of the leprosy settlement on Moloka‘i, based on his meticulous research of more than three hundred Hawaiian-language newspaper articles. He first assembled an extensive list of familiar and long-forgotten place names associated with the Kalaupapa peninsula and then searched for them in the online repository of Hawaiian-language newspapers. With translation assistance by Iāsona Ellinwood and Keao NeSmith, he discovered articles that show a community of Hawaiians from every island except uninhabited Kaho‘olawe. Their stories reveal an active community with its members trying to live their lives as normally as possible in the face of a debilitating disease. The first section of the book contains newspaper articles arranged under an alphabetical listing of place names. The second section organizes the material into chronological segments, from before the establishment of the Kalaupapa Settlement to the death of Mother Marianne Cope in 1918. These two sections are followed by a collection of kanikau or lamentations, interviews with Kalaupapa residents, and a list of Hawaiian language newspapers. Introductory paragraphs for groupings of newspaper articles assist the reader in visualizing the physical landscape and understanding the history and significance of a particular location. The poetry of the Hawaiian language is evident throughout the translations, especially in the kanikau.
Tradition holds that when you come across a body of fresh water in a secluded area and everything is eerily still, the plants are yellowed, and the water covered with a greenish-yellow froth, you have stumbled across the home of a mo‘o. Leave quickly lest the mo‘o make itself known to you! Revered and reviled, reptiles have slithered, glided, crawled, and climbed their way through the human imagination and into prominent places in many cultures and belief systems around the world. Ka Po‘e Mo‘o Akua: Hawaiian Reptilian Water Deities explores the fearsome and fascinating creatures known as mo‘o that embody the life-giving and death-dealing properties of water. Mo‘o are not ocean-dwellers; instead, they live primarily in or near bodies of fresh water. They vary greatly in size, appearing as tall as a mountain or as tiny as a house gecko, and many possess alternate forms. Mo‘o are predominantly female, and the female mo‘o that masquerade as humans are often described as stunningly beautiful. Throughout Hawaiian history, mo‘o akua have held distinctive roles and have filled a variety of functions in overlapping religious, familial, societal, economic, and political sectors. In addition to being a comprehensive treatise on mo‘o akua, this work includes a detailed catalog of 288 individual mo‘o with source citations. Marie Alohalani Brown makes major contributions to the politics and poetics of reconstructing ‘ike kupuna (ancestral knowledge), Hawaiian aesthetics, the nature of tradition, the study and appreciation of mo‘olelo and ka‘ao (hi/stories), genre analysis and metadiscursive practices, and methodologies for conducting research in Hawaiian-language newspapers. An extensive introduction also offers readers context for understanding how these uniquely Hawaiian deities relate to other reptilian entities in Polynesia and around the world.
Valeri presents an overview of Hawaiian religious culture, in which hierarchies of social beings and their actions are mirrored by the cosmological hierarchy of the gods. As the sacrifice is performed, the worshipper is incorporated into the god of his class. Thus he draws on divine power to sustain the social order of which his action is a part, and in which his own place is determined by the degree of his resemblance to his god. The key to Hawaiian society—and a central focus for Valeri—is the complex and encompassing sacrificial ritual that is the responsibility of the king, for it displays in concrete actions all the concepts of pre-Western Hawaiian society. By interpreting and understanding this ritual cycle, Valeri contends, we can interpret all of Hawaiian religious culture.
Collection of case studies dealing with the Motivation to maintain quality of life through the de-emphasis of economic development - covers the sociological aspects and psychological aspects of the retention of traditional culture and life style in face of economic growth and modernization. References and statistical tables.