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The weaving of lau hala represents a living tradition borne on the great arc of Pacific voyaging history. This thriving tradition is made immediate by masters of the art who transmit their knowledge to those who are similarly devoted to, and delighted by, the smoothness, softness, and that particular warm fragrance of a woven lau hala treasure. The third volume in the Hawai‘inuiākea series, ‘Ike Ulana Lau Hala is an intriguing collection of articles and images about the Hawaiian tradition of ulana lau hala: the weaving, by hand, of dried Pandanus tectorius leaves. ‘Ike Ulana Lau Hala considers the humble hala leaf through several, very different lenses: an analysis of lau hala items that occur in historic photographs from the Bishop Museum collections; the ecological history on hala in Hawai‘i and the Pacific including serious challenges to its survival and strategies to prevent its extinction; perspectives–in Hawaiian–of a native speaker from Ni‘ihau on master weavers and the relationship between teacher and learner; a review–also in Hawaiian– of references to lau hala in poetical sayings and idioms; a survey of lau hala in Hawaiian cultural heritage and the documentation project underway to share the art with a broader audience; and a conversation with a master artisan known for his distinct and intricate construction of the lei hala. Rich with imagery, this extraordinary volume will guide the reader to a better understanding of the cultural scope and importance of lau hala, fostering an appreciation of the level of excellence to which the art of ulana lau hala has risen under the guidance of masters who continue to steer the Hawaiian form of the tradition into the future.
The weaving of lau hala represents a living tradition borne on the great arc of Pacific voyaging history. This thriving tradition is made immediate by masters of the art who transmit their knowledge to those who are similarly devoted to, and delighted by, the smoothness, softness, and that particular warm fragrance of a woven lau hala treasure. The third volume in the Hawai‘inuiākea series, ‘Ike Ulana Lau Hala is an intriguing collection of articles and images about the Hawaiian tradition of ulana lau hala: the weaving, by hand, of dried Pandanus tectorius leaves. ‘Ike Ulana Lau Hala considers the humble hala leaf through several, very different lenses: an analysis of lau hala items that occur in historic photographs from the Bishop Museum collections; the ecological history on hala in Hawai‘i and the Pacific including serious challenges to its survival and strategies to prevent its extinction; perspectives–in Hawaiian–of a native speaker from Ni‘ihau on master weavers and the relationship between teacher and learner; a review–also in Hawaiian– of references to lau hala in poetical sayings and idioms; a survey of lau hala in Hawaiian cultural heritage and the documentation project underway to share the art with a broader audience; and a conversation with a master artisan known for his distinct and intricate construction of the lei hala. Rich with imagery, this extraordinary volume will guide the reader to a better understanding of the cultural scope and importance of lau hala, fostering an appreciation of the level of excellence to which the art of ulana lau hala has risen under the guidance of masters who continue to steer the Hawaiian form of the tradition into the future.
Na Wahine Koa: Hawaiian Women for Sovereignty and Demilitarization documents the political lives of four wahine koa (courageous women): Moanike‘ala Akaka, Maxine Kahaulelio, Terrilee Keko‘olani-Raymond, and Loretta Ritte, who are leaders in Hawaiian movements of aloha ‘aina. They narrate the ways they came into activism and talk about what enabled them to sustain their involvement for more than four decades. All four of these warriors emerged as movement organizers in the 1970s, and each touched the Kaho‘olawe struggle during this period. While their lives and political work took different paths in the ensuing decades—whether holding public office, organizing Hawaiian homesteaders, or building international demilitarization alliances—they all maintained strong commitments to Hawaiian and related broader causes for peace, justice, and environmental health into their golden years. They remain koa aloha ‘aina—brave fighters driven by their love for their land and country. The book opens with an introduction written by Noelani Goodyear-Ka‘opua, who is herself a wahine koa, following the path of her predecessors. Her insights into the role of Hawaiian women in the sovereignty movement, paired with her tireless curiosity, footwork, and determination to listen to and internalize their stories, helped produce a book for anyone who wants to learn from the experiences of these fierce Hawaiian women. Combining life writing, photos, news articles, political testimonies, and other movement artifacts, Na Wahine Koa offers a vivid picture of women in the late twentieth- and early twenty-first-century Hawaiian struggles. Their stories illustrate diverse roles ‘Oiwi women played in Hawaiian land struggles, sovereignty initiatives, and international peace and denuclearization movements. The centrality of women in these movements, along with their life stories, provide a portal toward liberated futures.
A finalist for the PEN Center USA Award for Nonfiction Welcome to Paradise, Now Go to Hell, is surfer and former war reporter Chas Smith’s wild and unflinching look at the high-stakes world of surfing on Oahu’s North Shore—a riveting, often humorous, account of beauty, greed, danger, and crime. For two months every winter, when Pacific storms make landfall, swarms of mainlanders, Brazilians, Australians, and Europeans flock to Oahu’s paradisiacal North Shore in pursuit of some of the greatest waves on earth for surfing’s Triple Crown competition. Chas Smith reveals how this influx transforms a sleepy, laid-back strip of coast into a lawless, violent, drug-addled, and adrenaline-soaked mecca. Smith captures this exciting and dangerous place where locals, outsiders, the surf industry, and criminal elements clash in a fascinating look at class, race, power, money, and crime, set within one of the most beautiful places on earth. The result is a breathtaking blend of crime and adventure that captures the allure and wickedness of this idyllic golden world.
Refocusing Ethnographic Museums through Oceanic Lenses offers a collaborative ethnographic investigation of Indigenous museum practices in three Pacific museums located at the corners of the so-called Polynesian triangle: Bernice Pauahi Bishop Museum, Hawai‘i; Museum of New Zealand Te Papa Tongarewa; and Museo Antropológico Padre Sebastián Englert, Rapa Nui. Since their inception, ethnographic museums have influenced academic and public imaginations of other cultural-geographic regions, and the often resulting Euro-Americentric projection of anthropological imaginations has come under intense pressure, as seen in recent debates and conflicts around the Humboldt Forum in Berlin, Germany. At the same time, (post)colonial renegotiations in former European and American colonies have initiated dramatic changes to anthropological approaches through Indigenous museum practices. This book shapes a dialogue between Euro-Americentric myopia and Oceanic perspectives by offering historically informed, ethnographic insights into Indigenous museum practices grounded in Indigenous epistemologies, ontologies, and cosmologies. In doing so, it employs Oceanic lenses that help to reframe Pacific collections in, and the production of public understandings through, ethnographic museums in Europe and the Americas. By offering insights into Indigenous museologies across Oceania, the coauthors seek to recalibrate ethnographic museums, collections, and practices through Indigenous Oceanic approaches and perspectives. This, in turn, should assist any museum scholar and professional in rethinking and redoing their respective institutional settings, intellectual frameworks, and museum processes when dealing with Oceanic affairs; and, more broadly, in doing the “epistemic work” needed to confront “coloniality,” not only as a political problem or ethical obligation, but “as an epistemology, as a politics of knowledge.” A noteworthy feature is the book’s layered coauthorship and multi-vocality, drawing on a collaborative approach that has put the (widespread) philosophical commitment to dialogical inquiry into (seldom) practice by systematically co-constituting ethnographic knowledge. Further, the book shapes an “ethnographic kaleidoscope,” proposing the metaphor of the kaleidoscope as a way of encouraging fluid ethnographic engagements to avoid the impulse to solidify and enclose differences, and remain open to changing ethnographic meanings, positions, performances, and relationships. The coauthors collaboratively mobilize Oceanic eyes, bodies, and sovereignties, thus enacting an ethnographic kaleidoscopic process and effect aimed at refocusing ethnographic museums through Oceanic lenses.
The Oxford Handbook of American Folklore and Folklife Studies surveys the materials, approaches, concepts, and applications of the field to provide a sweeping guide to American folklore and folklife, culture, history, and society. Forty-three comprehensive and diverse chapters delve into significant themes and methods of folklore and folklife study; established expressions and activities; spheres and locations of folkloric action; and shared cultures and common identities. Beyond the longstanding arenas of academic focus developed throughout the 350-year legacy of folklore and folklife study, contributors at the forefront of the field also explore exciting new areas of attention that have emerged in the twenty-first century such as the Internet, bodylore, folklore of organizations and networks, sexual orientation, neurodiverse identities, and disability groups. Encompassing a wide range of cultural traditions in the United States, from bits of slang in private conversations to massive public demonstrations, ancient beliefs to contemporary viral memes, and a simple handshake greeting to group festivals, these chapters consider the meanings in oral, social, and material genres of dance, ritual, drama, play, speech, song, and story while drawing attention to tradition-centered communities such as the Amish and Hasidim, occupational groups and their workaday worlds, and children and other age groups. Weaving together such varied and manifest traditions, this handbook pays significant attention to the cultural diversity and changing national boundaries that have always been distinctive in the American experience, reflecting on the relative youth of the nation; global connections of customs brought by immigrants; mobility of residents and their relation to an indigenous, urbanized, and racialized population; and a varied landscape and settlement pattern. Edited by leading folklore scholar Simon J. Bronner, this handbook celebrates the extraordinary richness of the American social and cultural fabric, offering a valuable resource not only for scholars and students of American studies, but also for the global study of tradition, folk arts, and cultural practice.