Honors Projects for Hawaiian Studies

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    Reactivating Maoli Birthing Practices Reserved in the Memory
    (University of Hawaii at Manoa, 2015-05) Pinto, Pua ʻO Eleili ; Andrade, Ivy ; Hawaiian Studies
    Moʻolelo, (history) connect Kanaka Maoli to the past, present, and future. Within them are genealogies of events that are passed down generation to generation. When we look to our moʻolelo we see layers upon layers of rich history of Hawaiʻi and how we are connected to each other and the world around us. Therefore, moʻolelo show us the continuum that is enriched by each passing generation to aid future generations. The Kumulipo is a notable moʻolelo that we learn the genealogy of the Land, the Gods, Chiefs, and people are intertwine with one another. It’s important to realize, the expert weaving of moʻolelo by our kupuna (ancestors) that preserved the sacred connections to all things. But if one element (land, gods, chiefs, or people) is removed it severs the map creating detachment and confusion. This has been the case for Kanaka Maoli birth practices. Disconnection was created from acts of colonization of our language, religion, and healing practices, as well as, the deadly epidemic that almost led to the extinctions of Kanaka Maoli. By returning to moʻolelo within Hawaiian newspapers, the State Archives, and with in cultural practitioners, there lies instruction how to reactive Maoli birthing practices so that we can continue to weave our lāhui.
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    Second Life, a Multi-User Virtual Environment Computer Game, as an Additional Tool in Teaching of the Hawaiian Language
    (University of Hawaii at Manoa, 2014-09-26) Wyatt, James ; Kameʻeleihiwa, Lilikalā ; Hawaiian Studies, Hawaiian Language
    Ka ʻōlelo Hawaiʻi, the Hawaiian language, is “critically endangered”. Many linguists agree that a minimum of 100,000 fluent speakers are needed for a language to be self-perpetuating and avoid extinction. In 1990, the US Census identified fewer than 9,000 Hawaiian speakers, a majority of whom had learned Hawaiian as a second language. Because of the grassroots “Hawaiian Renaissance” movement of the 1970s, concerted efforts were initiated to teach the Hawaiian language and reverse its decline. These efforts have included both in-class language instruction and long-distance learning programs utilizing home computers and the internet. By 2010, the US Census identified roughly 20,000 Hawaiian language speakers. Although evincing progress, this is a small number when compared to the more than 400,000 native Hawaiians living in Hawaiʻi and the continental U.S. Advances in computer technology and applications have produced sophisticated gaming programs, such as Second Life. This computer-generated MUVE (Multi-User Virtual Environment) game has successfully been used in teaching such topics as cultural sensitivity and English as a second language. Of particular interest is SL’s ability to engage participants in cross-generational teaching and learning and its “deinhibiting” effect. This creative project utilized MUVE technologies in constructing a prototype interactive student forum, capable of connecting native Hawaiians throughout Hawaiʻi and the continental US, to both learn and practice Hawaiian in a uniquely Hawaiian “cyber” environment. Proper Hawaiian teaching/learning protocols were utilized and the Hawaiian language lesson materials were developed to ensure accuracy in traditional usage of the language.
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    An Ethnohistory of the Early Hawaiians on Kaho’olawe
    (University of Hawaii at Manoa, 2014-09-26) Okazaki, Karen ; Hawaiian Studies
    It is my belief that the Early Hawaiians occupied the island of Kaho'olawe permanently and that it was a functioning unit of the Hawaiian Island Chain. I think that the Early Hawaiians were able to use the island's resources and live there self-sufficiently for a long period of time. I also think that the island of Kaho'olawe was considered important enough to be included in inter-island communications. I feel that the myths, legends and archaeological data are viable means with which to prove my theory because: (1) the Early Hawaiians had no written accounts of their life but only oral traditions which include myths, legends and geneologies, (2) many informants of Hawaiian culture and history are of recent birth or have memories only up till the period of European contact, (3) the written accounts of the explorers and Hawaiian scholars like Malo, Kamakau and Kepelino, can be applied only to the Contact Period or the period just before contact. Archaeology is the only direct evidence we have of the period prior to 1778. Therefore the only resources we have available to reconstruct early Hawaiian life are the oral traditions and archaeology. The following definitions are the ones that I have used to serve as a guideline for my paper. Mythology as defined by Malcolm Chun is a traditional story which may deal with gods or animals. It explains the origin, religious matters and sanction customs which are considered sacred. Myths were created to explain the unknown forces of nature. Legends, also defined by Malcolm Chun, are secular or sacred stories having historical background and humans play the major role. Archaeology according to Dr. Tuggle, is the study of the relationship between material things and human behavior. It is not just a study of the past but the study of the remains to reconstruct the behavior which produced the remains.
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    Kane'ohe
    (University of Hawaii at Manoa, 2014-09-26) Oje, Wini ; Hawaiian Studies
    A thesis for the Honors Program at the University of Hawaii. This paper presents a new explanation for the name Kaneohe given to that particular land area on Windward Oahu; a story for children take from this legend; and background information about the ahupua’a of Kane’ohe.
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    Moa Symbolism in the 'Ahu'ula and the Mahi'ole: A Theoretical Linguistic Approach
    (University of Hawaii at Manoa, 2014-09-26) Kapeliela, Ross ; Johnson, Rubellite ; Hawaiian Studies
    The magnificent featherwork of the ancient Hawaiians remains unrivaled in beauty and intricacy in the Polynesian world. No doubt, the superior craftsmanship of the ancients is readily evident in rare collections housed in museums all over the world. Of the various feathered articles mentioned in the journals of early western explorers to the islands, perhaps the mahi'ole helmet and the 'ahu'ula cloak stood out foremost in their recollections of the islands. These were the most visible examples of featherwork in the Hawaiian Islands at the time of western contact in 1778. They remain, to this day, the prime examples of ancient Hawaiian featherwork. In the past and up to the present, there have been and there are those who are skilled in reproducing much of this treasured art. However, despite the current revival and perpetuation of this art form, it is highly doubtful whether the true symbolic meanings of the objects survived the centuries of change from the days of the earliest ancestors. One cannot be certain that even the ancients remembered the significance of what they inherited from their kupuna (ancestors) due to the extreme antiquity of their inheritance.