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Elements of polynesian culture
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The Hokule’a Voyage: Experiment to Cultural Treasure
Traditions and history define cultures from one another. The traditional Polynesian voyaging methods were slowly ebbing away as technology advanced. Engine powered boats and GPS rendered canoes and celestial navigation impractical. These modern day impracticalities are part of the Hawaiian culture and were almost lost. The Hokule’a and its voyages saved an aspect of Hawaiian culture. The Hokule’a is a double-hulled sailing canoe that travels across the ocean using traditional navigation. The Hokule’a voyages preserve traditional seafaring and educate current generations about it. The Polynesian Voyaging Society’s mission evolved over time and the Hokule’a’s purpose advanced. In the beginning
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A quote of his summed up PVS’s goals, "We had two goals - to experiment with righting a scholarly wrong, and as a focus for cultural revival," said Ben Finney (Tenbruggencate Para. 6). He also wrote an article Titled, “Voyage to Polynesia’s land’s end.” This article is a description of the Hokule’a’s voyage to Rapa Nui. Before this voyage, a popular theory by Andrew Sharp was that Polynesian settlement was accidental (Finney page 172). Finney sought to disprove this theory with the Hokule’a. Each voyage throughout the Polynesian archipelago proved that Polynesian voyagers were not “hapless, castaways” (Para. 3). The last voyage to close the “Polynesian Trianngle” was Rapa Nui (Page 175). According to Nainoa Thompson (a navigator), the problem with voyaging to Rapa Nui was the lack of navigationally useful birds (Page 175). Therefore, to voyage to Rapa Nui the navigator of the Hokule’a would have to sight the island directly. Even though, Thompson had doubts about reaching Rapa Nui it took eight days for the Hokule’a to reach Rapa Nui from Pitcairn. With this voyage to Rapa Nui, the Hokule’a, using only traditional navigation, connected Polynesia with its
While sitting on the beach looking into the ocean, rubbing the sand and enjoying the beautiful weather at Cabana’s beach; in beautiful Hawaii on the west side of the island of Oahu is a blessing. Listening to “Hawaii 78” by Israel Kamakawiwo’ole at midday at three-thirty pm sparks a sense of uneasiness to a Native Hawaiian, Who are my ancestors? Who is Israel Kamakawiwo’ole? What is the land used for? Has Hawaii really changed, what is the difference between today and one hundred years ago? The importance of the logo “Ua Mau Ke Ea O Ka Aina I Ka Pono O Hawaii” http://www.netstate.com/states/mottoes/hi_motto.htm
The Hawaiian culture is known throughout the western world for their extravagant luaus, beautiful islands, and a language that comes nowhere near being pronounceable to anyone but a Hawaiian. Whenever someone wants to “get away” their first thought is to sit on the beach in Hawai’i with a Mai tai in their hand and watch the sun go down. Haunani-Kay Trask is a native Hawaiian educated on the mainland because it was believed to provide a better education. She questioned the stories of her heritage she heard as a child when she began learning of her ancestors in books at school. Confused by which story was correct, she returned to Hawai’i and discovered that the books of the mainland schools had been all wrong and her heritage was correctly told through the language and teachings of her own people. With her use of pathos and connotative language, Trask does a fine job of defending her argument that the western world destroyed her vibrant Hawaiian culture.
Sonia P. Juvik, James O. Juvik. Atlas of Hawaii. 3rd Edition. Hilo: University of Hawai'i Press, 1998.
By analyzing the Kawaiisu, a Great Basin Native tribe, I want to explore cultural wonders and observe their society as I compare an aspect of interest with that of another culture in the world, the Chuuk. Comparing different societies of the world will allow me to successfully learn about the Kawaiisu people in a more detailed and open minded manner. Populations all around the world throughout time have had different views and traditions of beliefs. Through this project, I hope to unravel and gain an understanding of different perspectives and ways of life.
The way of the Ju/‘hoansi life has changed dramatically in many ways throughout the years. However, it is still possible to reflect upon their original way of life and compare it with their present state of living. Most of the changes occurred due to environmental, economical, developmental, social and cultural changes. All of which play a vital role in determining a Ju’s way of life. Although the land of the Dobe and !Kangwa have developed and changed in recent years, there are still some remnants of how the environment used to be. A significant shift in social and cultural aspects of the Ju/‘hoansi life can be observed in the new environment. However, some important aspects of their culture and belief system are still reflected in their everyday lives.
Ii, John Papa., Mary Kawena Pukui, and Dorothy B. Barrère. Fragments of Hawaiian History. Honolulu: Bishop Museum, 1983. Print.
Hawaii’s population is diverse and unique. The islands are the most racially diverse state in the Unites States; in fact there are, no racial majorities in the Hawaii. 38.3% of the population is Asian while only 26.1% is Caucasian. Because of the diversity of citizens and the mix of Western idea with Hawaiian traditions, Hawaii has a varied and ethnically assorted culture. However, many citizens still practice the religion and traditions of their ancestors through their music and dance. The most important infl...
In the chronological, descriptive ethnography Nest in the Wind, Martha Ward described her experience on the rainy, Micronesian island of Pohnpei using both the concepts of anthropological research and personal, underlying realities of participant observation to convey a genuine depiction of the people of Pohnpei. Ward’s objective in writing Nest in the Wind was to document the concrete, specific events of Pohnpeian everyday life and traditions through decades of change. While informing the reader of the rich beliefs, practices, and legends circulated among the people of Pohnpei, the ethnography also documents the effects of the change itself: the island’s adaptation to the age of globalization and the survival of pre-colonial culture.
The Polynesian peoples have a lifestyle quite different than that of any other culture, as living on an island requires a level of flexible adaptability in order to cope with such a different, sometimes difficult environment. We see the way diverse cultures build their lives around their circumstances and how they respect them in their cultural myths and stories. The Polynesian legends emphasize the physical environment that they live in. They are quite different than any other region in the world, but the beauty and individuality of the Polynesian culture is prominent as seen in their mythology.
A small archipelago off the northwest coast of Britsh Columbia is known as the “islands of the people.” This island is diverse in both land and sea environment. From the 1700’s when the first ship sailed off its coast and a captain logged about the existence, slow attentiveness was given to the island. Its abundance, in both natural resources physical environment, and its allure in the concealed Haida peoples, beckoned settlers to come to the island. Settlers would spark an era of prosperity and catastrophe for the native and environmental populations.
...e" (Trask xix). This incident beautifully illustrates and signifies tourism's impact in American society. Like most Americans, this woman uses a discourse that has been shaped by tourist advertisements and souvenirs. The woman's statement implies that Trask resembles what the tourist industry projects, as if this image created Hawaiian culture. As Trask asserts, Hawaiian culture existed long before tourism and has been exploited by tourism in the form of advertisements and items such as postcards. Along with the violence, endangered environment, and poverty, this exploitation is what the tourist industry does not want to show. However, this is the Hawai'i Haunani-Kay Trask lives in everyday. "This is Hawai'i, once the most fragile and precious of sacred places, now transformed by the American behemoth into a dying land. Only a whispering spirit remains" (Trask 19).
...Hawai`i’s economy is very dependent on tourism, however many locals are possessive of their land, and as they stereotype tourists, many do not accept others as they have a unity for their own. Numerous individuals feel the desideratum to fit the local stereotype because they prefer not to be labeled as a “haole”. It becomes tough and rather intense for an individual, because becoming haole betokens that you forgot and disregarded the local or Hawaiian quality values and ways of routes, as well as the flowing stream of life in the islands. We need to remind ourselves that regardless of where we emanate from, our skin tone, race, physical characteristics, and so forth, everybody ought to acknowledge just for who we/they are and treat one another like 'ohana and show "aloha", and subsequently, we can determinately verbally express "This is it. This is Paradise" (33).
I had an opportunity to visit the oriental institute museum . During my visit to the museum I was made aware of its location and the importance of it to chicago. The museum housed many exhibits of historical value dating civilization back to the paleolithic period of 2,500,000-100,000 B.C. Below you'll find examples of mans rise through the use of tools and refined skills from cave living to structured living throughout evolution. This is an experience that has grounded me to a new interest in structures that we have devised to become the homes we use today for the rest of my life.
One of HRI’s most economically lucrative and tourist-drawing properties is the Polynesian Cultural Center. Ten years before the center opened, the total annual visitor count to Hawai'i was approximately 110,000; after it opened in 1963, over 37-million people had visited La’ie. The PCC opened is a 42-acre Polynesian-themed park and “living museum”. The park consists of eight simulated villages in Hawai'i, Tonga, Samoa, Aotearoa, Fiji, Tahiti, and the Marquesas Islands. The park employs local Polynesians to perform in their respective villages where they demonstrate various arts and crafts from throughout Polynesia for