Hawaiian Archaeology Volume 07

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Now showing 1 - 9 of 9
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    Hawaiian Archaeology: A Post-Colonial History
    ( 1999-06-01) Griffin, P. Bion
    My first and earliest encounter with Hawai'i was as a child, age unremembered, listening to the old Sears Roebuck radio spilling forth, in a cold, wintry, New England, "Webley Edwards' Hawai'i Calls." Instead of buying only the platters ofElvis, a teenager PBG bought Hawaiian records-one still owned. l Ah, Hawai'i called, and like so many ancestral New Englanders (Father Bond of Hallowell, Maine and Kohala was an ancestral neighbor), I too answered the call. Arriving in August, 1969, with the 69th Ph.D. degree in Anthropology awarded by the University of Arizona, I must have been an outrageous malihini, and along with Dave Tuggle a year later, part of the new archaeologists come "like invading hippies" who "stormed and raided ... our [Bishop Museum] storehouse and ... such knowledge as is lodged in the brains of our staff" as argued by that venerable doyen of kamaaina, Keneti, in a 1971 memo.2 No flowered aloha shirt, but flowered bellbottom pants-what can one expect?
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    Some Comments on "Hawaiian Archaeology: Past, Present, and Future"
    ( 1999-06-01) Sinoto, Yosihiko H.
    At the 10th Annual Meeting of the Society for Hawaiian Archaeology held on April 11, 1997 in Kaua'i, Patrick V. Kirch gave a keynote address entitled "Hawai" ian Archaeology: Past, Present, and Future." Based on my 43 years of involvement in Hawaiian and Pacific archaeology, I would like to comment on some of the points Pat made, especially those regarding Bishop Museum.
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    Thoughts from the Chaotic Midst of Hawaiian Archaeology
    ( 1999-06-01) Cordy, Ross
    Tom Dye asked me to comment on Pat Kirch's keynote address to the 10th Annual Society for Hawaiian Archaeology conference in any way I see fit. Pat's talk certainly has stirred plenty of controversy. It is an interesting and well thought out perspective from someone long involved in Hawaiian archaeology.
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    He Pane Hoomalamalama: Setting the Record Straight and a Second Call for Partnership
    ( 1999-06-01) Cachola-Abad, C. Kehaunani ; Ayau, Edward Halealoha
    In accordance with Hawaiian protocol, a visitor to an area offers an oli kiihea, a chant asking for permission to enter. Such permission, if appropriate, is granted through an oli komo clarifying that the visitor is a guest and allowed entrance only by approval of the host. A historic problem with archaeology in Hawai'i and elsewhere is that archaeologists failed to understand the need to obtain permission from the living descendants/of those they sought to study.
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    Palaeoenvironmental and Archaeological Investigations at 'Ohi'apilo Pond, Leeward Coast of Moloka'i, Hawai'i
    ( 1999-06-01) Denham, Tim ; Eble, Francis J. ; Winsborough, Barbara ; Ward, Jerome V
    A sediment coring and limited archaeological excavation project was undertaken within the former 'Ohi'apilo Fishpond (State Site 50-60-03-891), Kalama'ula ahupua'a on leeward Moloka'i, State of Hawai'i (Fig. 1). This work was conducted as part of the 'Ohi'apilo Wetlands Enhancement Project which is designed to provide 25.4 acres ofoptimal foraging, loafing and nesting habitat for two endangered endemic waterbirds, the Hawaiian stilt, or ae'o (Himantopus mexicanus knudseni), and the Hawaiian coot or 'alaeke'oke'o (Fulica americana alai), with benefits for other migratory shorebirds and waterfowl.
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    Hawaiian Archaeology: Past, Present, and Future
    ( 1999-06-01) Kirch, Patrick V.
    Aloha ahiahi kakou. I would like to express my mahalo nui loa to the Society for Hawaiian Archaeology's (SHA) Board of Directors for inviting me to give this Keynote Address, which opens the Society's 10th Annual Hawaiian Archaeology Conference. Having served as the first President of SHA some years ago, it gives me real pleasure to see that the Society has matured into an organization that plays a significant role in the cultural life of Hawai'i nei. Many of the goals that some of us initially set out have now been achieved by the Society, such as these annual conferences for sharing data and ideas, the Hawaiian Archaeology journal, and the well-received Hawai'i Archaeology Week which is so important in making the public aware of Hawai'i's rich archaeological legacy. All of you who work so hard to make these things happen, often in your spare time, deserve our thanks.
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    Neither Here Nor There: A Rites of Passage Site on the Eastern Fringes of the Mauna Kea Adze Quarry, Hawai'i
    ( 1999-06-01) McCoy, Patrick C.
    The archaeological study of religion and ritual, "denounced by the brave and avoided by the sensible," (Grme 1981:218, quoted in Garwood et al 1991:v), is clearly one of the most neglected and, thus, underdeveloped areas of archaeological theory and practice. l The reasons for this are not hard to find. Chief among them is the vexed issue of how ritual is to be defined. Most archaeologists would probably agree with John Barrett in doubting that "a satisfactory definition could ever operate cross-culturally and at a resolution sufficient for detailed empirical study" (Barrett 1991: 1). Catherine Bell has suggested that we in fact abandon the concept of ritual as a natural category of human practice with a single set of defining features and think instead in terms of "ritualization," defined by her as "a way of acting that is designed and orchestrated to distinguish and privilege what is being done in comparison to other, more quotidian, activities" (Bell 1992:74). Bell's concept, which should appeal to archaeologists because it is set forth in a framework of practical activity, is employed in the analysis and interpretation of a site (50-10-23-16204) situated on the eastern fringes of the Mauna Kea Adze Quarry (Fig. 1), some one-half km from the nearest source of tool-quality raw material in a flow located on the eastern side of the Humuula Trail (Fig. 2). The evidence suggests that this ambiguously located site, situated outside the quarry proper but still a part of it because of the activities that took place there, was the locus of initiation rites for apprentice adze makers who, because they were "transitional beings," were outside the normal social structure and, thus, "neither here, nor there" (Turner 1967:97).
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    Front Matter, Table of Contents, Editorial
    ( 1999-06-01) Dye, Tom
    It is difficult to remember the state of Hawaiian archaeology before the Society's Annual Conferences began over a decade ago. Begun at a time when the center of archaeological activity had nearly completed its disper­sal to the many cultural resources management firms from its old centers at Bishop Museum and the University of Hawai'i, the conferences brought together archaeologists whose daily work rarely, if ever, did so. The sharing of information and ideas that are the goals of the conference have been enthusiastically embraced by the members-so much so that papers that once would have been offered at the old monthly (now quarterly) speakers' series are now routinely held back for presentation at the more prestigious conference. Most of us look forward to the conference and find it an excit­ing time, both intellectually and socially.
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    Obituary for Catherine Cooke Summers
    ( 1999-06-01) Jourdane, Elaine Rogers
    Hawaiian archaeology lost a great friend when Catherine "Cappy" Cooke Summers passed away on March 11, 1996, at the age of 77. Cappy's knowledge of Hawaiian natural and cultural history earned her wide respect in the Hawaiian community. Those of us who were fortunate to know her, work with her, and be guided by her, miss her.