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No Nā Mamo
No Nā Mamo is an updated and enlarged compilation of books in the acclaimed Ka Wana series, published in 2005-2010. The books, revised and presented here as individual chapters, offer invaluable insights into the philosophy and way of life of Native Hawaiian culture: Pono (right way of living) Aloha (love and affection) Welina (welcome and hospitality) A'o (education) Ola (health and healing) Ho'oponopono (healing to make things right) Ho'omana (the sacred and spiritual) Alaka'i (leadership) Kākā'ōlelo (oratory) Ho'onohonoho (cultural management) Kapu (gender roles) Hewa (wrong way of living) Readers both familiar and unfamiliar with Native Hawaiian traditions and practices will find muc...
Kākā'ōlelo
In one of his last published papers, Te Rangi Hiroa (Sir Peter Buck), the only Polynesian director of the Bernice Pauahi Bishop Museum, asked what happened to Hawaiian oratory and speech making. Oratory is renowned throughout the Pacific, especially in Polynesia. But who were, and are, the great Hawaiian orators? What are the most memorable of the traditional speeches, and why are they remembered and recited today? Malcolm Naea Chun takes up this Maori challenge, describing the historical roots of Hawaiian oratory, and its eventual decline. He adds to this his personal experience as a speech writer and as a speech maker to kings and queens, indigenous tribunals, conferences, and gatherings to recreate a formidable picture of Hawaiian oratory, finishing with a discussion of what can be done today to revive this forgotten art form. 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.
Hawaiian Medicine Book
Reprint of a series of articles found in the Hawaiian language newspaper "Ka Hae Hawaii" which contained a mo'olelo (legend), chants, and descriptions of Hawaiian medicine published from 1858 to 1859.
Pono
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Aʻo
"Education is a high priority for Native Hawaiian families today, even while many Native Hawaiian children are identified for remedial or special education. But there was a period in Hawaiian history when the literacy rates for Native Hawaiians, both children and adults, was higher than that of the United States. What happened and what can we learn from that situation in addressing the education needs of Native Hawaiians today? In A'o Malcolm Näea Chun takes the reader through the fascinating story of how Native Hawaiians learned, why learning and knowledge were prized in traditional society, and how two systems--native and foreign--combined to achieve one of the highest literacy rates in the world. A'o offers traditional and historical examples that provide insights into the practices of learning and teaching in a native society, bringing together cultural and educational perspectives to help parents, teachers, and administrators develop new ways of learning that are relevant to a culturally based native community"--Publisher's description.
Ho`omana
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.
Refocusing Ethnographic Museums through Oceanic Lenses
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. ...
Ho'oponopono
"Pono is about the importance of living a life of goodness. But what happens when that struggle is knocked out of balance? The cultural practice of restoring this goodness to what it once was is called ho'oponopono, now a widely known and respected part of Native Hawaiian culture. But without the advocacy of Mary Kawena Pukui and the Queen Lili'uokalani Children's Center, ho'oponopono might well have been forgotten. Malcolm Näea Chun traces the practice of ho'oponopono back to the earliest traditional accounts, taking the reader on a journey through the practice's acceptance in academic circles, and its institutionalization into health and social practices in modern Hawai'i"--Publisher's description.
Welina
"Hawai'i may be the "Aloha State," but what is traditional Hawaiian protocol? That was the challenge Hawaiians faced in 1985 when the first large group of Maori came to Honolulu to pay tribute to their relation, Te Rangi Hiroa, Sir Peter Buck, at the Bernice Pauahi Bishop Museum where he had been the director. How were they to be greeted? What was to be done? Welina, also a traditional term used for greetings, explores what traditional welcomes were like and follows the development of more contemporary ways of greeting that incorporate the traditions of Hawaiians and other indigenous peoples. Malcolm Näea Chun served as the chair of the committee that developed the greetings for the Maori in 1985 and brings this unique perspective and insight to this account of the development of contemporary Native Hawaiian greetings"--Publisher's description.
Na Mo'olelo Lomilomi
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