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"DAVID A. CHANG"
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The World and All the Things upon It
What if we saw indigenous people as the active agents of global exploration rather than as the passive objects of that exploration? What if, instead of conceiving of global exploration as an enterprise just of European men such as Columbus or Cook or Magellan, we thought of it as an enterprise of the people they \"discovered\"? What could such a new perspective reveal about geographical understanding and its place in struggles over power in the context of colonialism?
The World and All the Things upon Itaddresses these questions by tracing how Kanaka Maoli (Native Hawaiian people) explored the outside world and generated their own understandings of it in the century after James Cook's arrival in 1778. Writing with verve, David A. Chang draws on the compelling words of long-ignored Hawaiian-language sources-stories, songs, chants, and political prose-to demonstrate how Native Hawaiian people worked to influence their metaphorical \"place in the world.\" We meet, for example, Ka?iana, a Hawaiian chief who took an English captain as his lover and, while sailing throughout the Pacific, considered how Chinese, Filipinos, Pacific Islanders, and Native Americans might shape relations with Westerners to their own advantage. Chang's book is unique in examining travel, sexuality, spirituality, print culture, gender, labor, education, and race to shed light on how constructions of global geography became a site through which Hawaiians, as well as their would-be colonizers, perceived and contested imperialism, colonialism, and nationalism.
Rarely have historians asked how non-Western people imagined and even forged their own geographies of their colonizers and the broader world. This book takes up that task. It emphasizes, moreover, that there is no better way to understand the process and meaning of global exploration than by looking out from the shores of a place, such as Hawai?i, that was allegedly the object, and not the agent, of exploration.
eBook
The Good Written Word of Life: The Native Hawaiian Appropriation of Textuality
Native Hawaiians vigorously embraced the written word: Hawaiian was placed into a standardized written form by American missionaries working with Hawaiian converts in the 1820s, and
a few decades later Hawai'i was one of the most literate nations in the world. Why did Native Hawaiians show such enthusiasm for written language? The Hawaiian commitment to texts
did not begin with the arrival of missionaries among them; in fact, Hawaiians' appreciation of the uses of textuality gave them incentive to welcome American missionaries as
teachers. Chiefs quickly seized upon written language in their attempts to control the encounter with foreigners, to favor their interests and those of their lineages, to express
their understanding of the world, and to shape that world to their ends. A close study of early texts in Hawai'i demonstrates that it is essential for scholars of the Hawaiian past
to work with Hawaiian-language sources. Furthermore, working with early texts signals how revealing it is to treat Hawaiian-language documents and the Hawaiian language itself as
important subjects of historical study in their own right, rather than just as avenues to information.
Journal Article
The Color of the Land
The Color of the Landbrings the histories of Creek Indians, African Americans, and whites in Oklahoma together into one story that explores the way races and nations were made and remade in conflicts over who would own land, who would farm it, and who would rule it. This story disrupts expected narratives of the American past, revealing how identities--race, nation, and class--took new forms in struggles over the creation of different systems of property.Conflicts were unleashed by a series of sweeping changes: the forced \"removal\" of the Creeks from their homeland to Oklahoma in the 1830s, the transformation of the Creeks' enslaved black population into landed black Creek citizens after the Civil War, the imposition of statehood and private landownership at the turn of the twentieth century, and the entrenchment of a sharecropping economy and white supremacy in the following decades. In struggles over land, wealth, and power, Oklahomans actively defined and redefined what it meant to be Native American, African American, or white. By telling this story, David Chang contributes to the history of racial construction and nationalism as well as to southern, western, and Native American history.
eBook
Borderlands in a World at Sea: Concow Indians, Native Hawaiians, and South Chinese in Indigenous, Global, and National Spaces
[...]a nation-state focus in borderlands history risks obscuring the histories of indigenous peoples whose lands had been colonized or were at risk of colonization, such as nineteenth-century American Indians and Kanaka Maoli (one of the principal Hawaiianlanguage terms for indigenous Hawaiian people). For all the differences between Indian reservations and Chinese exclusion, the enforcement of reservation borders reveals that the process by which the United States transformed itself into a \"gatekeeper nation\" was rooted in the history of American settler colonialism and the containment of American Indian people.1 The notion of borderlands argues against a border line between two Western-style nation-states (the United States and Canada) and the idea of a Turnerian frontier \"between savagery and civilization\" (American Indians and the United States).
Journal Article
\We Will Be Comparable to the Indian Peoples\: Recognizing Likeness between Native Hawaiians and American Indians, 1834-1923
This article identifies nineteenth-century Kanaka Maoli (Native Hawaiian) thought about American Indians as an important element in the development of the contemporary Hawaiian sense of Kānaka as part of a broader world of Indigenous people in resistance to colonialism. A Kanaka recognition of Hawaiians’ own likeness to American Indians emerged from a series of overlapping shifts in the representation of Indians in Hawaiian-language texts. Since the 1820s, American missionaries had portrayed Indians to Kānaka as ignorant and savage, examples of why Kānaka must embrace the missionary message of Christian “civilization.” By the 1850s, as Hawaiian voices appeared more frequently in the press, and as Kānaka and American Indians came into direct social contact through diasporic laboring regimes, depictions of Indians became somewhat more sympathetic, a warning sign of the dangers that colonialism posed. By the end of the century—in the context of struggle against annexation to the United States—Kānaka were depicting American Indians as “what we have perhaps become like.” Over time, that sense of likeness would prove potent in the making of the broader category of the Indigenous.
Journal Article
INDIGENOUS BIOGRAPHY, GENEALOGY, AND WEBS OF RELATION
A mo'okü'auhau narrates lines of ancestry, but those lines of ancestry create a present for the living generations-living generations that will themselves one day become ancestors, whether genetic ancestors or ancestors in some role or form of expertise. [...]those lines of ancestry create imperatives in the present that matter for the future. [...]a chain is created that stretches through time from the past, into the present, and into the future.
Journal Article
\An Equal Interest in the Soil\: Creek Small-Scale Farming and the Work of Nationhood, 1866-1889
After the war in 1866, slaves became the owners of the lands they once farmed for their masters. The land they farmed became their own because of the nature of Creek citizenship and land tenure. The 1866 treaty of peace between the United States federal government and the Creek Nation (also known as the Muskogee Nation) declared that freed slaves were full Creek citizens. The treaty explicitly stated that black Creek citizens would enjoy \"an equal interest in the soil.\" This new culturally embedded legal and economic structure, combined with lessons drawn from the Creek oral tradition, favored a remarkable result: in the 1870s Creek citizens of different races built an alliance that defended a vision of the Creek Nation as multiethnic and cosmopolitan. In this article, the author takes a look at how a heterogeneous society emerged in the Creek Nation after the 1866 treaty. The author examines how the Creek people farmed and how they lived from 1866-1889. (Contains 1 map and 84 notes.)
Journal Article
