Cultural Traditions and Food: Kānaka Maoli and the Production of Poi in the Heʻeʻia Wetland

Aikau, Hōkūlani K.; Camvel, Donna Ann Kamehaʻikū

doi:10.1080/15528014.2016.1208340

Cited by 27 publications

(3 citation statements)

References 6 publications

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“…In particular, families valued the opportunity to (re)connect to important biocultural landscapes and build social connections among like-minded people. That cultural benefits emerge from the process of restoring reciprocal relationships to place rather than just the end products of biocultural restoration has been noted elsewhere [7,20,67]. The attention to restoring ritual and the cultural protocols alongside ecological systems is an important theme emerging from this study and other articles in this issue [7,20].…”

Section: Discussionmentioning

confidence: 53%

Biocultural Restoration of Traditional Agriculture: Cultural, Environmental, and Economic Outcomes of Lo‘i Kalo Restoration in He‘eia, O‘ahu

et al. 2018

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There are growing efforts around the world to restore biocultural systems that produce food while also providing additional cultural and ecological benefits. Yet, there are few examples of integrated assessments of these efforts, impeding understanding of how they can contribute to multi-level sustainability goals. In this study, we collaborated with a community-based non-profit in He‘eia, O‘ahu to evaluate future scenarios of traditional wetland and flooded field system agriculture (lo‘i kalo; taro fields) restoration in terms of locally-relevant cultural, ecological, and economic outcomes as well as broader State of Hawai‘i sustainability goals around food, energy, and water. Families participating in the biocultural restoration program described a suite of community and cultural benefits stemming from the process of restoration, including enhanced social connections, cultural (re)connections to place, and physical and mental well-being, which inspired their sustained participation. We also found benefits in terms of local food production that have the potential to provide economic returns and energy savings over time, particularly when carried out through a hybrid non-profit and family management model. These benefits were coupled with potential changes in sediment and nutrient retention with implications for water quality and the health of an important downstream fish pond (loko i‘a) and coral reef social-ecological system. Compared with the current land cover (primarily invasive grasses), results suggest that full restoration of lo‘i kalo would decrease sediment export by ~38%, but triple nitrogen export due to organic fertilizer additions. However, compared with an urban scenario, there were clear benefits of agricultural restoration in terms of reduced nitrogen and sediment runoff. In combination, our results demonstrate that a biocultural approach can support the social and financial sustainability of agricultural systems that provide multiple benefits valued by the local community and non-profit while also contributing to statewide sustainability goals.

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Section: Discussionmentioning

confidence: 53%

Biocultural Restoration of Traditional Agriculture: Cultural, Environmental, and Economic Outcomes of Lo‘i Kalo Restoration in He‘eia, O‘ahu

et al. 2018

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“…Poi, a mixture of mashed taro and water, is a vital substance in the culture of Hawai'i. For interdisciplinary scholars Hōkūlani K. Aikau and Donna Ann Kamehaʻikū Camvel, “the very act of cultivating taro and producing poi is…an act of resurgence that provides an Indigenous pathway to food sovereignty and food security in the form of resilience” (Aikau & Camvel, 2016, 550–551). Producing poi functions not only as a cultural practice that facilitates mental and physical engagement with the land, it also directly counteracts extractive colonial practices that view the land as a source of capital.…”

Section: The View‐master Experiencementioning

confidence: 99%

“Come to life” realism: View‐Master reels and the legacy of stereoscopic imperialism

Guedes

2024

Visual Anthropology Review

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I argue that View‐Master reels upheld the colonial legacy of previous stereoscopic depictions of Indigenous subjects while inaugurating new methods of asserting power in exhibition via its ease of use and “black‐box” structure. Further, focusing on the instrumentalization of stereoscopy allows us to think through how these images intervene in the history of the representation of Indigenous subjects across image media and histories of photographic technology and consumption. In sum, although stereoscopy functions as a marketable tool for narrativizing colonial power, its affective qualities and historical contexts complicate fantasies of unilateral viewing and domination and bring forth histories of resistance.

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“…The U.S. military has the power to make O‘ahu unlivable, adding to a long record of U.S. military and state actions that have displaced Kanaka Maoli in their own homelands and disrupted their foodways and lifeways on the islands (Aikau and Camvel 2016; Campesina 2021; Meyer 2014; Niheu 2019; Niheu, Turbin, and Yamada 2007). In this instance, some military members and dependents joined with longstanding Kanaka Maoli movements to protect Hawai‘i’s water.…”

Section: Introduction: the O‘ahu Water Crisismentioning

confidence: 99%

Citizen, Subject, Human: For A Humanist Sociology at The End of The Eurocene

Nicholls

2023

Humanity & Society

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The history of humanism is intertwined with empire and racism. Many in sociology are aware of the significant contributions of Sylvia Wynter in our understanding of how modernity has shaped what it means to be human. ‘Man,’ Wynter argues, was never more that the European bourgeois man of the colonial world. Colonial conceptions of humanity have largely excluded ways of being and living that resist and refuse global empires. I argue that the differences between those who lived under state rule and those whose politics were illegible to European colonists became part of what we now think of as race. Colonists conflated the human with a certain kind of colonial subject, and later, the favored White citizen-subject and fellow colonist of an empire-state. In contemplating this journal’s title and mission for a humanist sociology, I argue that ‘society’ its 20th and 21st century articulations have often stood in for Man in the Wynterian sense. U.S. Sociology promoted ‘society’ as both an object of inquiry and a cognate for the colonial state. As such, sociology as the study of ‘society’ contained a specifically statist bent. Finally, this essay ends by offering examples of anticolonial humanist sociology that nurtures a more egalitarian genres of the human for the future.

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Cultural Traditions and Food: Kānaka Maoli and the Production of Poi in the Heʻeʻia Wetland

Cited by 27 publications

References 6 publications

Biocultural Restoration of Traditional Agriculture: Cultural, Environmental, and Economic Outcomes of Lo‘i Kalo Restoration in He‘eia, O‘ahu

Biocultural Restoration of Traditional Agriculture: Cultural, Environmental, and Economic Outcomes of Lo‘i Kalo Restoration in He‘eia, O‘ahu

“Come to life” realism: View‐Master reels and the legacy of stereoscopic imperialism

Citizen, Subject, Human: For A Humanist Sociology at The End of The Eurocene

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