How many place names are there in the Hawaiian Islands? Even a rough estimate is impossible. Hawaiians named taro patches, rocks, trees, canoe landings, resting places in the forests, and the tiniest spots where miraculous events are believed to have taken place. And place names are far from static--names are constantly being given to new houses and buildings, streets and towns, and old names are replaced by new ones. It is essential, then, to record the names and the lore associated with them now, while Hawaiians are here to lend us their knowledge. And, whatever the fate of the Hawaiian language, the place names will endure. The first edition of Place Names of Hawaii contained only 1,125 entries. The coverage is expanded in the present edition to include about 4,000 entries, including names in English. Also, approximately 800 more names are included in this volume than appear in the second edition of the Atlas of Hawaii.

N Inoa H k is a definitive source of reference for anyone studying the use of astronomy in Polynesian voyaging as well as in ritual and calendrical practices throughout the Pacific. This new edition is completely overhauled, vastly expanded, and includes new translations of many key original Hawaiian sources from the mid-19th century onwards."

Native Hawaiians arrived in the Pacific Northwest as early as 1787. Some went out of curiosity; many others were recruited as seamen or as workers in the fur trade. By the end of the nineteenth century more than a thousand men and women had journeyed across the Pacific, but the stories of these extraordinary individuals have gone largely unrecorded in Hawaiian or Western sources. Through painstaking archival work in British Columbia, Oregon, California, and Hawaii, Jean Barman and Bruce Watson pieced together what is known about these sailors, laborers, and settlers from 1787 to 1898, the year the Hawaiian Islands were annexed to the United States. In addition, the authors include descriptive biographical entries on some eight hundred Native Hawaiians, a remarkable and invaluable complement to their narrative history. "Kanakas" (as indigenous Hawaiians were called) formed the backbone of the fur trade along with French Canadians and Scots. As the trade waned and most of their countrymen returned home, several hundred men with indigenous wives raised families and formed settlements throughout the Pacific Northwest. Today their descendants remain proud of their distinctive heritage. The resourcefulness of these pioneers in the face of harsh physical conditions and racism challenges the early Western perception that Native Hawaiians were indolent and easily exploited. Scholars and others interested in a number of fields—Hawaiian history, Pacific Islander studies, Western U.S. and Western Canadian history, diaspora studies—will find Leaving Paradise an indispensable work.

Los Angeles is recognized as one of the most culturally diverse cities in the United States. Due to opportunities in the entertainment and aerospace industries, as well as easy access to the city's busy ports, Los Angeles remains an attractive destination for people from around the world. Since the 1960s, Native Hawaiian families have taken part in this migration to Los Angeles, bringing their unique culture as well as heartbreaking stories of loss of their ancestral homeland. Approximately 8,500 Native Hawaiians and other Pacific Islanders currently live within the city of Los Angeles and continue to retain a great pride for their ancestors and the contributions that have made them who they are today.

In a compact and portable format, this dictionary contains more than ten thousand entries, a welcome chapter on grammar explained in non-technical terms, and a pronunciation guide.

The word kua‘âina translates literally as "back land" or "back country." Davianna Pômaika‘i McGregor grew up hearing it as a reference to an awkward or unsophisticated person from the country. However, in the context of the Native Hawaiian cultural renaissance of the late twentieth century, kua‘âina came to refer to those who actively lived Hawaiian culture and kept the spirit of the land alive. The mo‘olelo (oral traditions) recounted in this book reveal how kua‘âina have enabled Native Hawaiians to endure as a unique and dignified people after more than a century of American subjugation and control. The stories are set in rural communities or cultural kîpuka—oases from which traditional Native Hawaiian culture can be regenerated and revitalized. By focusing in turn on an island (Moloka‘i), moku (the districts of Hana, Maui, and Puna, Hawai‘i), and an ahupua‘a (Waipi‘io, Hawai‘i), McGregor examines kua‘âina life ways within distinct traditional land use regimes. The ‘òlelo no‘eau (descriptive proverbs and poetical sayings) for which each area is famous are interpreted, offering valuable insights into the place and its overall role in the cultural practices of Native Hawaiians. Discussion of the landscape and its settlement, the deities who dwelt there, and its rulers is followed by a review of the effects of westernization on kua‘âina in the nineteenth century. McGregor then provides an overview of social and economic changes through the end of the twentieth century and of the elements of continuity still evident in the lives of kua‘âina. The final chapter on Kaho‘olawe demonstrates how kua‘âina from the cultural kîpuka under study have been instrumental in restoring the natural and cultural resources of the island.