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Автор: Grafiati

Опубліковано: 10 грудня 2022

Оновлено: 28 січня 2023

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1

FELLEZS, KEVIN. "Nahenahe (Soft, Sweet, Melodious): Sounding Out Native Hawaiian Self-Determination." Journal of the Society for American Music 13, no. 4 (November 2019): 411–35. http://dx.doi.org/10.1017/s175219631900035x.

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AbstractIn this essay, I explore the ways in which kī hō‘alu (Hawaiian slack key guitarists) articulated Native Hawaiian aspirations for self-determination and reterritorialization during the Second Hawaiian Renaissance. I argue that Hawaiian music speaks to a liberatory politics that is embedded within an aesthetic of nahenahe (soft, sweet, melodious). Nahenahe invests slack key guitarists with the mana (power, authority) to invoke a Native Hawaiian perspective that empowers and sustains Kanaka Maoli (native Hawaiian) efforts for self-determination and political autonomy. The connections between music and political activism were highlighted and strengthened throughout the period. Indeed, although numerous political groups organized throughout the period, providing the modern foundations to the struggles for sovereignty today, at the forefront of it all were the musicians.

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2

Tam CHO, Wendy K. "Foreshadowing Strategic Pan-Ethnic Politics: Asian American Campaign Finance Activity in Varying Multicultural Contexts." State Politics & Policy Quarterly 1, no. 3 (September 2001): 273–94. http://dx.doi.org/10.1177/153244000100100303.

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Research on Asian American politics is hampered by data limitations. Asian Americans comprise a small proportion of the population, and few political candidates are of Asian descent. However, because the Asian American population is growing quickly, interest in the group's political behavior has grown. One source of data that can be exploited to understand Asian American political behavior is the state of Hawaii. Hawaii provides a natural experiment since the majority of its citizens are Asian American and Asian political candidates are commonplace. This study of Hawaiian politics focuses on Asian American campaign finance behavior. I find that as Asian Americans locate themselves in more multicultural settings, they become more politically strategic, less focused on national-origin groupings, and more inclined to embrace a pan-ethnic identity.

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3

Maile, David Uahikeaikalei‘ohu. "Going Native." Cultural Studies ↔ Critical Methodologies 17, no. 1 (July 25, 2016): 60–66. http://dx.doi.org/10.1177/1532708616640562.

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In South Park’s “Going Native,” the white character Butters becomes inexplicably angry only to uncover that his family contends the anger is “biologically” caused by their “ancestral” belonging to Hawai‘i. He then travels to Kaua‘i to resolve this anger by connecting with his “native” home. To parody the materiality of white settlers playing and going native, Butters is represented as “native Hawaiian.” This parody functions as a satire to ridicule and criticize settler colonialism in Hawai‘i. Yet, it does so by distorting, dismembering, and erasing Hawaiian Indigeneity. By deploying an Indigenous-centered approach to critical theory, I analyze South Park’s “Going Native” as a popular culture satire to make three arguments. First, “Going Native” produces Indigeneity in racialized, gendered, and sexualized (mis)representations. The representations of “native Hawaiians” recapitulate marginalizing misrepresentations of Native Hawaiians, which inverts the parody. Second, as the parody breaks down, “native Hawaiians” reify settler colonialism. South Park’s satire fails and becomes haunted by specters of settlement that call into question its critique. When the “native Hawaiians” eventually liberate themselves from encroaching tourists and U.S. military forces, an impasse emerges. Rather than signifying Native Hawaiians with agency, only “native Hawaiians” demonstrate the possibilities of self-determination, sovereignty, and decolonization, which exempt white settlers from enacting colonization and produce a discursive impossibility for Native Hawaiians. Third, I suggest cultural studies reimagine its scholarship to exercise an alliance politics that interrupts knowledge produced by popular culture satire attempting critiques of settler colonialism that simultaneously naturalize the dispossession and elimination of Indigenous peoples.

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4

Paul, Justus F., and Roger Bell. "Last among Equals: Hawaiian Statehood and American Politics." Journal of American History 72, no. 3 (December 1985): 745. http://dx.doi.org/10.2307/1904401.

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5

Reichard, Gary W., and Roger Bell. "Last among Equals: Hawaiian Statehood and American Politics." American Historical Review 90, no. 2 (April 1985): 517. http://dx.doi.org/10.2307/1852851.

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6

McCleskey, Clifton, and Roger Bell. "Last Among Equals: Hawaiian Statehood and American Politics." Political Science Quarterly 100, no. 3 (1985): 536. http://dx.doi.org/10.2307/2151093.

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7

J. Kēhaulani Kauanui. "Native Hawaiian Decolonization and the Politics of Gender." American Quarterly 60, no. 2 (2008): 281–87. http://dx.doi.org/10.1353/aq.0.0000.

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8

Yun Chai, Alice, and Cambra Ho'oipo De. "Evolution of global feminism through Hawaiian feminist politics." Women's Studies International Forum 12, no. 1 (January 1989): 59–64. http://dx.doi.org/10.1016/0277-5395(89)90080-0.

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9

Reddinger, Amy. "Eating ‘Local’: The Politics of Post-Statehood Hawaiian Cookbooks." Nordic Journal of English Studies 9, no. 3 (September 1, 2010): 67. http://dx.doi.org/10.35360/njes.230.

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10

Schachter, Judith. "One Hundred Percent Hawaiian: Life Stories, Politics, and Anthropology." Anthropology and Humanism 35, no. 1 (June 2010): 81–100. http://dx.doi.org/10.1111/j.1548-1409.2010.01054.x.

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11

Gudeman, Stephen. "Inventing Politics: A New Political Anthropology of the Hawaiian Kingdom." Redescriptions: Political Thought, Conceptual History and Feminist Theory 10, no. 1 (January 1, 2006): 183. http://dx.doi.org/10.7227/r.10.1.12.

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12

Overman-Tsai, Stefani. "Stephanie Nohelani Teves. Defiant Indigeneity: The Politics of Hawaiian Performance." Modern Drama 62, no. 3 (July 2019): 378–81. http://dx.doi.org/10.3138/md.62.3.br8.

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13

Shideler, David W., and Ernest Andrade. "Unconquerable Rebel: Robert W. Wilcox and Hawaiian Politics, 1880-1903." Western Historical Quarterly 28, no. 2 (1997): 250. http://dx.doi.org/10.2307/970919.

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14

Desmond, Jane C. "Invoking "The Native": Body Politics in Contemporary Hawaiian Tourist Shows." TDR (1988-) 41, no. 4 (1997): 83. http://dx.doi.org/10.2307/1146662.

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15

Lewis, George H. "The Politics of Meaning: Emergent Ideology in Popular Hawaiian Music." Journal of Popular Music Studies 1, no. 2 (December 1988): 23–34. http://dx.doi.org/10.1111/j.1533-1598.1988.tb00055.x.

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16

Hall, James V., and Ernest Andrade. "Unconquerable Rebel: Robert W. Wilcox and Hawaiian Politics, 1880-1903." Pacific Affairs 71, no. 1 (1998): 143. http://dx.doi.org/10.2307/2760868.

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17

Clymer, Kenton, and Ernest Andrade. "Unconquerable Rebel: Robert W. Wilcox and Hawaiian Politics, 1880-1903." American Historical Review 104, no. 2 (April 1999): 585. http://dx.doi.org/10.2307/2650441.

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18

Work, Thierry M. "Seeking the Sacred Raven. Politics and Extinction on a Hawaiian Island." Journal of Wildlife Diseases 43, no. 3 (July 2007): 562–64. http://dx.doi.org/10.7589/0090-3558-43.3.562.

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19

WALTERS, MARK JEROME. "POLITICS AND EXTINCTION ON A HAWAIIAN ISLAND: RESPONSE TO CONANT AND LEONARD." Condor 110, no. 4 (November 2008): 806–7. http://dx.doi.org/10.1525/cond.2008.8659.

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20

Hobart, Hiʻilei Julia. "A “Queer-Looking Compound”: Race, Abjection, and the Politics of Hawaiian Poi." Global Food History 3, no. 2 (July 3, 2017): 133–49. http://dx.doi.org/10.1080/20549547.2017.1352441.

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21

Bacchilega, Cristina, and Noelani Arista. "TheArabian Nightsin a Nineteenth-century Hawaiian Newspaper:Reflections on the Politics of Translation." Fabula 45, no. 3-4 (July 2004): 189–206. http://dx.doi.org/10.1515/fabl.2004.45.3-4.189.

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22

Cornwell, Evelyn. "Island Empowerment as Global Endowment: Understanding Hawaiian Adaptive Cultural Resource Management." Journal for Undergraduate Ethnography 10, no. 1 (February 12, 2020): 69–90. http://dx.doi.org/10.15273/jue.v10i1.9949.

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Based on fieldwork and interviews with academics, activists, government officials, and indigenous alaka‘i (practitioners) involved in the revival of traditional fishponds and ahupua‘a (land-based management systems), I provide a case study of the politics of cultural resource management on two islands in Hawai’i. Analyzing the intersections of identity, community, education, and spirituality as they influence indigenous sciences of sustainable resource management, I underscore themes in cultural resource management, historically based restoration, Community Based Subsistence Fishing Areas (CBSFAs), and Traditional Ecological Knowledge (TEK), particularly focusing on the merits of combining these methods to create an adaptive resource management style. According to informants' understandings of place, culture, and politics in their own lives, the ideal model for a sustainable global future should be based on an indigenous place-based model of “adaptive” cultural resource management.

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23

Imada, Adria. ""Aloha 'Oe": Settler-Colonial Nostalgia and the Genealogy of a Love Song." American Indian Culture and Research Journal 37, no. 2 (January 1, 2013): 35–52. http://dx.doi.org/10.17953/aicr.37.2.c4x497167lx48183.

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Hawai'i's most renowned song, "Aloha 'Oe," was composed by Queen Lili'uokalani before she was deposed by missionary settlers. Circulating in the cultural imaginary since the late nineteenth century, "Aloha 'Oe" was transformed from a love song into a dirge that erased the sovereign rights of Lili'uokalani in and beyond Hawai'i. This article theorizes "settler colonial nostalgia" as a gendered material and symbolic process of effecting indigenous displacement and expropriation. Providing an alibi for settler society and its beneficiaries, performances of the song center settler subjects as nostalgic witnesses to, rather than participants in, the loss of the Hawaiian kingdom. Yet the politics of melancholy prove unstable, as Kanaka Maoli (Native Hawaiian) and islander musicians continue to resignify "Aloha 'Oe" as performances that sustain Native counter-hegemonies.

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24

Rohrer, Judy. "Hawaiian Blood: Colonialism and the Politics of Sovereignty and Indigeneity (review)." American Studies 51, no. 1-2 (2010): 121–22. http://dx.doi.org/10.1353/ams.2010.0091.

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25

Okamura, Jonathan Y. "Paradoxes of Hawaiian Sovereignty: Land, Sex, and the Colonial Politics of State Nationalism." Journal of American History 106, no. 3 (December 1, 2019): 719–20. http://dx.doi.org/10.1093/jahist/jaz517.

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26

Isaki, Bianca. "Hawaiian Blood: Colonialism and the Politics of Sovereignty and Indigeneity. J. Kēhaulani Kauanui." Journal of Anthropological Research 66, no. 1 (April 2010): 146–47. http://dx.doi.org/10.1086/jar.66.1.27820866.

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27

Cherubim Quizon. "Hawaiian Blood: Colonialism and the Politics of Sovereignty and Indigeneity (review)." Anthropological Quarterly 83, no. 1 (2010): 209–13. http://dx.doi.org/10.1353/anq.0.0115.

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28

Bertelsen, Lance. "Surf Writers of the Resolution and Discovery: Texts, Waves, Politics, and Death at Kealakekua Bay." Eighteenth-Century Life 44, no. 1 (January 1, 2020): 1–26. http://dx.doi.org/10.1215/00982601-7993622.

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The first descriptions of Hawaiian surfing were written by David Samwell, surgeon of HMS Discovery, and James King, second lieutenant of HMS Resolution, in the months bracketing Captain James Cook’s death at Kealakekua Bay on 14 February 1779. In his journal entry for 22 January, Samwell described Hawaiians surfing six- to seven-foot “alaias” on the “great swell rolling into the Bay,” and in March 1779, King recorded his version of the same event, but neither text was published until 1967. In 1784, King published a significantly revised and expanded version of the scene in the third volume of the oﬃcial history, A Voyage to the Pacific Ocean. This skewed chronology has led to some disorientation among historians of surfing, while historians of Cook’s voyages, for the most part, have neglected the surfing episodes altogether. In this essay, I address the descriptions in four interrelated contexts: (1) the history of the texts themselves; (2) their importance to the history of surfing; (3) the significance of the swell occurring during the Makahiki festival; and (4) the emotional and metaphorical impact of the scene on Western observers/writers schooled in the politics of the sublime. In the final two contexts, I suggest the metaphorical and material relationship of the scenes to King’s famous description of Cook’s death in A Voyage to the Pacific Ocean and to Samwell’s equally famous response in A Narrative of the Death of Captain Cook (1786).

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29

La Croix, Sumner J., and Christopher Grandy. "The Political Instability of Reciprocal Trade and the Overthrow of the Hawaiian Kingdom." Journal of Economic History 57, no. 1 (March 1997): 161–89. http://dx.doi.org/10.1017/s0022050700017964.

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The overthrow of the Hawaiian monarchy in 1893 offers an illuminating case study of the political economy of preferential trading relationships between large and small countries. The limited-term reciprocity treaty of 1876 between Hawaii and the United States generated problematic strategic dynamics, as the normal operation of the treaty gradually worsened Hawaii’s bargaining position. This allowed the United States to extract better terms when the treaty expired in 1883 and to act opportunistically in 1890 with the passage of the McKinley Tariff. The political economy of the treaty contributed significantly to the overthrow of the Hawaiian monarchy.

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30

O'CONNOR, KAORI. "Hawaiian blood: colonialism and the politics of sovereignty and indigeneity - By J. Kēhaulani Kauanui." Journal of the Royal Anthropological Institute 17, no. 4 (November 9, 2011): 886–87. http://dx.doi.org/10.1111/j.1467-9655.2011.01725_6.x.

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31

Bjork, Katharine. "Hawaiian Blood: Colonialism and the Politics of Sovereignty and Indigeneity by J. Kehaulani Kauanui." PoLAR: Political and Legal Anthropology Review 33 (May 2010): 170–72. http://dx.doi.org/10.1111/j.1555-2934.2010.01079.x.

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32

Mitchell, Roger, and John Charlot. "The Hawaiian Poetry of Religion and Politics: Some Religio-Political Concepts in Postcontact Literature." Journal of American Folklore 99, no. 393 (July 1986): 335. http://dx.doi.org/10.2307/540820.

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33

Buchanan, Nicholas. "Hawaiian Blood: Colonialism and the Politics of Sovereignty and Indigeneity. By J. Kēhaulani Kauanui." Law & Society Review 44, no. 3-4 (September 2010): 879–81. http://dx.doi.org/10.1111/j.1540-5893.2010.00425_1.x.

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34

Marling, Karal Ann, and John Wetenhall. "The Sexual Politics of Memory: The Vietnam Women's Memorial Project and “The Wall”." Prospects 14 (October 1989): 341–72. http://dx.doi.org/10.1017/s0361233300005780.

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During the 1988 season, there was nothing unusual about seeing the Vietnam War on television. Back in the 1960s and 1970s, Vietnam had appeared during the dinner hour, for the most part, in ninety-second spots showing green foliage and red dust whipped into a vivid frenzy for the camera by the blades of helicopters. But in the waning 1980s, a generation after the fall of Saigon, Vietnam moved into prime time. With vintage rock blaring on the sound track, major stars began to “hump the boonies” in picturesque jungle fatigues. Magnum P.I., aiming for a more serious dramatic tone in its final seasons, afflicted the titular hero with flashbacks to his POW days. On a nearby Hawaiian set, CBS's Tour of Duty patrol (led by Terence Knox, late of St. Elsewhere, on another network) simulated the look of news footage, circa 1968.

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35

Kaholokula, Joseph Keawe'aimoku. "Discussion of Crabbe: Restoring Balance to Hawaii: “Kūpa'a i Ke Kāhua o Hawai'i”." Journal of Pacific Rim Psychology 1, no. 2 (September 1, 2007): 31–32. http://dx.doi.org/10.1375/prp.1.2.31.

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AbstractDr Crabbe presents a broad overview of the sociohistory of Hawaii following western contact and its colonisation by the United States (US). He describes the constant political, societal, and psychological struggles of Kānaka Maoli (native Hawaiians) against the never-ending tides of foreign influences to the shores of Hawaii. Within his sociohistorical overview, three significant issues for Kānaka Maoli are emphasised. One issue is that of 'Āina land. (The word 'Āina is capitalised throughout because, in the Native Hawaiian worldview, 'Āina is a living entity who gives and sustains life; it is an ancestor of the Hawaiian people, and it is important to the existence of Kānaka Maoli.) The second issue has to do with Kānaka Maoli is identity, which has been impacted by various foreign contacts and US colonisation that has negatively impacted traditional Hawaiian practices, customs, beliefs, language, and society. The constant struggle of Kānaka Maoli in regaining sovereignty, or self-determination, is a third issue of significance in Dr Crabbe's article. This article will briefly discuss the interplay among, and significance of, these three issues: 'Āina, Kānaka Maoli, and sovereignty, focusing on the importance and relevance of the first for the second and third.

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36

Ratnapalan, L. M. "Science and Politics in the Hawaiian Kingdom: The Progress of the Honolulu Social Science Association, 1882–87." Journal of Pacific History 53, no. 2 (March 21, 2018): 133–47. http://dx.doi.org/10.1080/00223344.2018.1447739.

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37

Gelfand, H. "Review: Paradoxes of Hawaiian Sovereignty: Land, Sex, and the Colonial Politics of State Nationalism by J. Kēhaulani Kauanui." Pacific Historical Review 88, no. 4 (2019): 760–61. http://dx.doi.org/10.1525/phr.2019.88.4.760.

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38

Sánchez-Palencia, Carolina. "‘The tropics make it difficult to mope’: The imaginative geography of Alexander Payne’s The Descendants (2011)." International Journal of English Studies 15, no. 2 (December 18, 2015): 81. http://dx.doi.org/10.6018/ijes/2015/2/222671.

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<p>This paper analyses the cinematic landscape of The Descendants (Payne, 2011) by engaging with Edward Said’s concept of “imaginative geographies” (Orientalism, 1978), a theoretical approach that addresses the interaction between the material and the symbolic in spatial representation. I also draw from Henri Lefebvre (The Production of Space, 1974) to explain how Alexander Payne renders space and subjectivity as mutually constitutive. The Descendants’ powerful analogies between family ties and land ties would illustrate this spatial-subjective system in interesting metaphoric parallels. In a similar vein, Lefebvre’s emphasis on the importance of capitalism in the social construction of spaces helps articulate the film’s discussion of Hawaiian land trade politics and the protagonists’ ambivalent relation to it. This reading of the film can be inserted into the context of contemporary revisitations of the Paradise mythology as inextricably bound to postcolonial questions of ecology, nation and globalization.</p>

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39

Oxman, Bernard H., David J. Bederman, and Kurt R. Hilbert. "Arbitration—UNCITRAL Rules—justiciability and indispensable Third parties—legal status of Hawaii." American Journal of International Law 95, no. 4 (October 2001): 927–33. http://dx.doi.org/10.2307/2674653.

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Lance Paul Larsen v. The Hawaiian Kingdom. At <http://www.pca-cpa.org>.Permanent Court of Arbitration Tribunal, February 5, 2001.In Larsen v. The Hawaiian Kingdom Lance Paul Larsen, a resident of the state of Hawaii, sought redress from the Hawaiian Kingdom for its failure to protect him from the United States and the State of Hawaii. The parties, who agreed to submit their dispute to arbitration by the Permanent Court of Arbitration (PCA), shared similar goals and wished the Arbitral Tribunal (Tribunal) to address the question of the international legal status of Hawaii.

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40

Wu, Judy Tzu-Chun. "The Dead, the Living, and the Sacred." Meridians 18, no. 2 (October 1, 2019): 304–31. http://dx.doi.org/10.1215/15366936-7775729.

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Abstract This article focuses on the antinuclear and antimilitarism politics of Patsy Takemoto Mink (1927–2002), the first Japanese American female lawyer in Hawai‘i, the first woman of color to become a U.S. congressional representative, and the namesake for Title IX. During the late 1960s and 1970s, Mink challenged the use of the Pacific lands, waters, and peoples as sites of military experimentation, subject to nuclear and chemical testing as well as war games. Mink’s political worldview, shaped by her experiences and understanding of the interconnectedness between human and nonhuman life as well as water and land, reflected a Pacific World sensibility. She worked with, but also articulated political priorities that differed from, indigenous peoples of the Pacific. Focusing on these connected yet divergent Pacific imaginaries provides an opportunity to explore the significance of these antimilitarism campaigns for the study of transnational feminisms as well as Asian American and Pacific Islander studies. First, the protests of Mink and Native Hawaiian activists against U.S. militarism in the Pacific represented gendered critiques of U.S. empire, although in different ways. Second, Mink’s advocacy via political liberalism provided opportunities for coalition formation yet also constrained the range of her gendered arguments and limited possible solutions beyond the U.S. polity. Third, the coalitional possibilities and incommensurabilities reveal the points of convergence and divergence between Asian American demands for full inclusion and Pacific Islander calls for decolonization and sovereignty.

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41

Green, Joyce. "Hawaiian Blood: Colonialism and the Politics of Sovereignty and Indigeneity, J. Kehaulani Kauanui, Durham and London: Duke University Press, 2008, pp. 227, index." Canadian Journal of Political Science 43, no. 2 (May 28, 2010): 499–500. http://dx.doi.org/10.1017/s0008423910000260.

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42

Ioane, Keahialaka Waikaʻalulu. "Wahi Pana Aloha ʻĀina: Storied Places of Resistance as Political Intervention". Genealogy 6, № 1 (17 січня 2022): 7. http://dx.doi.org/10.3390/genealogy6010007.

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Wahi pana aloha ʻāina, storied places of resistance, is a historical and political research device that perpetuates contemporary Hawaiian sovereignty history, and can serve as a political intervention between Kanaka (Hawaiian people) and the State of Hawaiʻi. Wahi pana aloha ʻāina are places where movements and resistance in the name of aloha ʻāina occur. Aloha ʻāina is a founding quintessential concept to a Hawaiian worldview and epistemology. The genealogy of aloha ʻāina traditions, equipped generations of Kanaka with environmental keenness through a deep love for and connection to the land. During the illegal overthrow of the Kingdom of Hawaiʻi in the 1890s, aloha ʻāina became the political identity of Kanaka in the struggle for sovereignty of Hawaiʻi during the illegal encroachment by the United States. In the 1970’s during the Hawaiian renaissance (cultural re-awakening), leaders of the Protect Kahoʻolawe ʻOhana (the group who organized the first contemporary resistance by Kanaka against the U.S.) re-discovered and reclaimed aloha ʻāina to re-awaken the Hawaiian consciousness after decades of imposed American indoctrination. The Hawaiian renaissance led to a series of land movements that arose in opposition to America’s control of Hawaiian lands and became the basis for the Hawaiian Sovereignty Movement, or, the current Hawaiian political movement for better self-determination and the return of Hawaiʻi’s sovereignty to Kanaka. This legacy of storied places of resistance has been effectively written over by colonial historiography and the State of Hawaii’s legacy of American expansionism. This has manifested into a legacy of prejudice in the State of Hawaiʻi judicial system that favors non-Kanaka entities, initiatives and agendas, while disapproving and discrediting Kanaka self-determination initiatives and sovereignty agendas. Due to this, there is no concern from the State of Hawaiʻi in remedying the political conflicts that arise between Kanaka and the State. I argue that the normalization of wahi pana aloha ʻāina, can assist Kanaka in overcoming the negative impact of the colonial footprint of the State of Hawaiʻi over Kanaka ancestral legacies and land histories, and be used to reclaim Kanaka land rights. In this paper, I lay out the research behind the theory of wahi pana aloha ʻāina, and how it functions as a research tool in the field of Kanaka land struggles, with a specific focus on historical colonial resistance. Second, I exemplify the use of wahi pana aloha ʻāina through telling the story of the wahi pana aloha ʻāina of my own moʻokūʻauhau (genealogy) in Keaukaha on the Big Island of Hawaiʻi, and how my family and community maintain our moʻokūʻauhau and kuleana (rights/privilege/responsibility) through the practice of perpetuating wahi pana aloha ʻāina.

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Kimokeo-Goes, Una. "The Quilt Speaks: Crafting Gender and Cultural Norms in Hawaii." Art/Research International: A Transdisciplinary Journal 4, no. 1 (February 27, 2019): 106–26. http://dx.doi.org/10.18432/ari29403.

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When protestant missionaries first arrived in Hawaii in the early nineteenth century one of their first concerns was the nudity of the indigenous population and the introduction of cloth and sewing was an early priority. Their hope was that sewing would help turn these savages into appropriate Christians. However, with the introduction of fabric, thread, and metal needles, unexpected skills developed. Feminist scholars have often recognized that so-called “women’s crafts” hold important values. Quilting allows women to work collectively, to reflect on cultural and national values, and to offer political challenges. Analyzing the history of sewing in Hawaii and using the quilts themselves as texts, we can understand how Hawaiian quilts were able to fulfill many of the missionaries’ norms about Christian women, but also subvert aspects of the missionary belief system. Although the West gained influence in the islands, the Hawaiian quilt continued to voice the beliefs of native identity.

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Wilson, Duncan. "Making the Nēnē Matter: Valuing Life in Postwar Conservation." Environmental History 25, no. 3 (June 9, 2020): 492–514. http://dx.doi.org/10.1093/envhis/emaa002.

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Abstract In 1950, a group of scientists and public figures, based in Hawaii and England, launched a transnational “restoration project” to save the nēnē or Hawaiian goose from extinction. Scrutinizing this project highlights how endangered species were valued as part of a historically contingent process that reflected and linked the interests of different groups. People did not undertake the restoration project simply because they realized the nēnē were endangered, but, instead, they sought to rescue it at the “eleventh hour” in order to legitimize the new conservation organizations that they helped establish after the Second World War. They also engaged with broader political and socioeconomic concerns to justify the restoration project, publicly framing the nēnē as a valuable asset that benefited Hawaii’s tourist economy and push for statehood. Disputes over the reintroduction of geese bred in England highlight how the nēnē were valued in complex and sometimes contradictory ways, with unforeseen consequences for both the restoration project and its animal subjects. This case study ultimately draws our attention to the inherently biopolitical nature of modern conservation, by showing that there is no simple trajectory from endangered life to valued life.

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Pritchard, J. "Seeking the Sacred Raven: Politics and Extinction on a Hawaiian Island. By Mark Jerome Walters. Washington, DC: Island Press, 2006. 293 pp. Illustrations and index. Cloth $24.95." Environmental History 12, no. 3 (July 1, 2007): 685–86. http://dx.doi.org/10.1093/envhis/12.3.685.

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MUECKLER, HERMANN. "Mykkänen, Juri. 2003. Inventing politics. A new political anthropology of the Hawaiian kingdom. Honolulu: University of Hawai'i Press. xii + 248 pp. $45.00. ISBN: 0 8248 1486 X." Social Anthropology 12, no. 3 (October 2004): 386–87. http://dx.doi.org/10.1017/s0964028204330831.

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Stearns, Precious McKenzie. "CIVILIZING HAWAII: ISABELLA BIRD BISHOP IN THE SANDWICH ISLANDS." Victorian Literature and Culture 43, no. 2 (February 25, 2015): 357–70. http://dx.doi.org/10.1017/s106015031400059x.

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Nineteenth-century male European travel writers sometimes romanticize their destinations and dream they have arrived in untouched lands. The Hawaii Isabella Bird visited, however, was not an idyllic land, forgotten by time. Early in the nineteenth century, steamships crossed the Pacific, carrying goods and people from the United States, Australia, New Zealand, China, and Japan. The trade in sandalwood and fur brought many foreign steamships into Hawaii (Kuykendall 15). It was not uncommon for American missionaries to arrive in Hawaii via whaling ships that stopped in Hawaii (Kuykendall 16, 41). Hawaii, with its position between mainland America and Asia, was a valuable and strategic piece of property. Isabella Bird Bishop's 1875 travel memoir The Hawaiian Archipelago: Six months Among the Palm Groves, Coral Reefs, and Volcanoes of the Sandwich Islands comments on the political situation the Sandwich Islands (Hawaii) faced in the nineteenth century.

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CONANT, SHEILA, and DAVID LEONARD. ":Seeking the Sacred Raven: Politics and Extinction on a Hawaiian Island.— Jerome Mark Walters . 2006. Island Press, Washington, DC. 286 pp. ISBN 1-55963-090-6. $24.95 (cloth)." Condor 110, no. 1 (February 2008): 188–90. http://dx.doi.org/10.1525/cond.2008.110.1.188.

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Schachter, Judith. "Kauanui, J. Kēhaulani. Paradoxes of Hawaiian sovereignty: land, sex, and the colonial politics of state nationalism. xvii, 275 pp., illus., bibliogr. Durham, N.C.: Duke Univ. Press, 2018. £19.99 (paper)." Journal of the Royal Anthropological Institute 27, no. 1 (February 12, 2021): 191–92. http://dx.doi.org/10.1111/1467-9655.13454.

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Igler, David. "J. Kēhaulani Kauanui . Hawaiian Blood: Colonialism and the Politics of Sovereignty and Indigeneity.(Narrating Native Histories.)Durham, N.C. : Duke University Press . 2008 . Pp. xvi, 241. Cloth $79.95, paper $22.95." American Historical Review 114, no. 5 (December 2009): 1485–86. http://dx.doi.org/10.1086/ahr.114.5.1485.

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