Explore the vast range of titles available.

An examination of how the US military in Hawaii is depicted by museum curators, memorial builders, film makers, and newspaper reporters. These mediums convey information, and engage their audiences, in ways that, together, form a powerful advocacy for the benefits of militarism in the islands.

In parades across Hawai'i, women participate in an event called pa'u riding. Eight princesses, a queen, and numerous attendants ride horseback, wearing flowing pa'u skirts and looking like beauty queens. These women view themselves as representatives of Hawaiian history, but this display of historical memory is anything but straightforward. The event fosters a sense of local community and history, yet it paradoxically also showcases fractious divisions in Hawaiian society. Controversy exists as to which women legitimately can be pa'u princesses. Although pa'u riding was originally founded by upper-class white women, the pa'u skirt has connections to the native Hawaiian hula, and the riding form has been used as a symbol of indigenous protest by native Hawaiian women. Today, Hawaiian women of a variety of ethnic identities use pa'u riding to engage in a postcolonial debate about memory, race, and belonging.

This essay was the author's presidential address at the annual meeting of the Pacific Coast Branch, American Historical Association, in Waikoloa Beach, Hawai'i, on August 6, 2016. The address compares three multiracial communities -- in Boyle Heights, California; Cape Town, South Africa; and various sites in Hawai'I -- and asks why these areas often sparked controversy and were considered dangerous by the powers governing these societies. How these communities became multiracial through labor migration and urban land policies is explored, as well as the nature of interracial life that was created. Each of these communities shares a common history of interracial radicalism that threatened white supremacy, as well as confronting policies of forced removals that attempted to destroy their multiracial nature. Finally, the address, given in Hawai'i at the end of the Obama presidency, addresses the importance of keeping local histories alive through projects of historical memory and museums of conscience. [web URL: http://phr.ucpress.edu/content/86/1/153]

The postage stamp issued by the USA in 2002 to commemorate Hawaiian athlete and cultural icon, Duke Kahanamoku, represented the culmination of a 30-year plus lobbying campaign involving a wide cross-section of interest groups. Via this prominent example, this paper examines postage stamps as an under-explored form of social memory and historical evidence and questions the weight and importance of stamps relative to other types of social memory. Intuitively, postage stamps might appear to be a relatively insignificant form of evidence; certainly, they have not been widely utilised by historians, including Pacific historians. Through an examination of the origins, semiotics and impact of the Kahanamoku stamp, this paper argues that stamps have the potential to reveal broad, underlying cultural forces and meanings, and re-evaluates their commemorative and interpretive effectiveness alongside other, complementary forms of social memory.

Between 1935 and 1942, over one hundred thirty young, mostly Native Hawaiian men (later known as the Hui Panalā'au) \"colonized\" five small islands in the Equatorial Pacific as employees of the US Departments of Commerce and Interior. Students and alumni from the Kamehameha Schools served exclusively in the first year, and their experiences largely structured the ways that the project was represented at the time and would be remembered later in a 2002 Bishop Museum exhibit. In this essay, I examine the ways that the bodies and memories of the Kamehameha colonists became fertile grounds for re-membering masculinities, a type of gendered memory work that facilitates the formation of group subjectivities through the coordination of personal memories, historical narratives, and bodily experiences and representations. The colonists embodied a Hawaiian-American masculinity that allowed a wide range of interlocutors and audiences to make (sometimes divergent) claims to racialized citizenship and gendered belonging. Their experiences spoke to the predicament of Hawaiian men working in and against US colonialism, and thus they enabled a collective re-membering of Hawaiian masculinities that helped counter notions of Hawaiian men's laziness, marginality, and absence, both in the political economy of the territory and the present-day movements for self-determination and decolonization.

This paper is part of a larger project that explores haole (white people, foreigners) as a colonial form of whiteness in Hawai'i—as a dynamic social assemblage. Haole was forged and reforged in over two centuries of colonization, and it must be understood through that history. I use the recent Supreme Court decision in Harold F Rice v Benjamin J Cayetano, 528 US 495 (2000), as an entry point into the interrogation of haole. Framed by the dominant discourse, the case appeared to be about Native Hawaiians (asking questions about who they are and what rights they have), and not about haole (assuming there are no questions as to who they are and what rights they have). The Rice case illustrates how Western law renders indigenous claims inarticulable by racializing native peoples, while simultaneously normalizing white subjectivity by insisting on a color-blind ideology. The inherent contradiction in these two positions—race matters/race does not matter—is played out in the frictions surrounding the Rice decision and is evidence of the cracks in the hegemony of Western law that complicate any easy binary of colonizer–colonized. Through an analysis of Rice, I explore how the Western legal framework is set up to accept the teleological narrative of the development, to problematize native identity, and to naturalize white subjectivity. I then broaden the lens to explore the ways Rice points to an epistemological disconnect between Western notions of the production of knowledge and indigenous articulations of the same.

`Friedman has produced a book of importance... It features many tantalizing insights and observations in the author′s attempt to comprehend the global constitution of the world and the \"positional identities\" - not least the identities of social scientists - within the global arena′ - Theory, Culture & Society.

Father Damien is Hawaii's best-known personage and a revered international hero. However, the empirical evidence in letters from nineteenth-century patients and administrators at the Moloka'i leprosy settlement challenges history's focus on the Belgian priest. History and literary criticism are used here to augment anthropology in unraveling a complex weave of narrative, myth, and ideology across cultures, not merely to offer an alternate history or to debunk a myth but to examine a colonial bias that influences the collective memory about the native Hawaiian.