Theses (M.S.)--University of Hawai'i at Hilo, 2008. / Advisor : Mautz, William Bibliography : p.39-42.

Wind patterns in the Pacific Ocean fluctuate seasonally, annually, and decadally, resulting in changes in the dispersal of volcanic smog (vog) across the Hawaiian Islands. A variety of synoptic-scale weather patterns can affect the Islands, creating variability in the direction and intensity of wind patterns. Recent changes in wind profiles were analyzed to identify possible patterns that could influence and increase the dispersion of vog over time on Hawai’i Island and the other Hawaiian Islands to the northwest. Historically, Northeast Trade Winds prevailed for much of the year, shifting vog into the Pacific Ocean southwest of Hawaii and away from the state’s principal population centers, but Northeast Trade Winds have shown a 20+% reduction over the past several decades. An increase in the southerly source of prevailing wind increased the frequency and intensity of vog and its impacts on the environment and health and well-being of people across the Islands.

The devastating southeast Asian tsunami of December 26, 2004 has brought home the destructive consequences of coastal hazards in an absence of effective warning systems. Since the 1946 tsunami that destroyed much of Hilo, Hawai'i, a network of pole mounted sirens has been used to provide an early public alert of future tsunamis. However, studies in the 1960s showed that understanding of the meaning of siren soundings was very low and that ambiguity in understanding had contributed to fatalities in the 1960 tsunami that again destroyed much of Hilo. The Hawaiian public has since been exposed to monthly tests of the sirens for more than 25 years and descriptions of the system have been widely published in telephone books for at least 45 years. However, currently there remains some uncertainty in the level of public understanding of the sirens and their implications for behavioral response. Here, we show from recent surveys of Hawai'i residents that awareness of the siren tests and test frequency is high, but these factors do not equate with increased understanding of the meaning of the siren, which remains disturbingly low (13%). Furthermore, the length of time people have lived in Hawai'i is not correlated systematically with understanding of the meaning of the sirens. An additional issue is that warning times for tsunamis gene rated locally in Hawai'i will be of the order of minutes to tens of minutes and limit the immediate utility of the sirens. Natural warning signs of such tsunamis may provide the earliest warning to residents. Analysis of a survey subgroup from Hilo suggests that awareness of natural signs is only moderate, and a majority may expect notification via alerts provided by official sources. We conclude that a major change is needed in tsunami education, even in Hawai'i, to increase public understanding of, and effective response to, both future official alerts and natural warning signs of future tsunamis.

No description available.

In Hawaiian History: The Dispossession of Native Hawaiians’ Identity and Their Struggle for Sovereignty, three of the Western constructed narratives of Hawai’i are identified and juxtaposed with Hawai’i’s historical facts taken primarily from the late 1800s through the mid 1900s. These Western narratives contribute to an identity crisis experienced by Native Hawaiians during a time when their culture was almost lost, due to the colonial powers assimilating Hawai’i to America. An account of the historical events of the Kingdom of Hawai’i is then reviewed, which includes the diplomatic moves of the Hawaiian monarchs, the changes in the statuses of the Kingdom, and the overthrow of Queen Lili’uokalani. Evidence explored throughout “The Hawaiian Kingdom” section, proves the native Hawaiians adjusted swiftly to a diplomatic means of resolving issues, which refute a frequently taught Western constructed narrative that the “savage native Hawaiian political leaders” needed Americas aid in governance. The Hawaiian sovereignty movement’s history is reviewed, leading up to the creation of U.S. Public Law 103-150. This resolution was made in response to the demand from Hawaiian sovereignty movements for the United States to acknowledge its role in the overthrow of the Kingdom of Hawai’i. The U.S. political agenda found in this resolution is so deeply embedded and disguised in the diplomatic language used, that without careful examination could go completely undetected by the reader. At the surface level, the Apology Resolution acknowledges the historical injustices faced by the native Hawaiians, apologizes for the events, and seeks reconciliation with the native Hawaiians. Concealed in the U.S. Public Law 103-150, is the manipulation of language as means to use the apology as a disclaimer, which allows the United States to continue to suppress the inherent sovereignty of the Kingdom of Hawai’i and nullifies any claims to rights, titles, and possessions against the United States.

In this thesis I examine the limits of community involvement in accomplishing the conservation goals of biodiversity and ecosystem function in resource management by analyzing the multiple interest groups that compose community. Two case studies are presented to accomplish this goal. The first case study is the West Hawaii Fisheries Management Area, where a group of community stakeholders provide management recommendations that are then implemented by the state. The second case study is the Ka’u forest reserve, where community involvement is invited into the management decision-making process but is also limited in its ultimate political power by the state. Through an examination of these cases I find that the ability of community involvement to accomplish conservation goals is limited when powerful interest groups within the community oppose these goals.

The Hawaiian Constitution of 1840 has often been portrayed as the inescapable end-result of missionary led efforts to overthrow traditional Hawaiian ways of life. This thesis argues that the Constitution was in fact the result of deliberate steps taken by the Hawaiian leadership to defend against growing European and American colonialism in the Pacific. Further, this work will demonstrate that while the Hawaiians adopted the trappings of Euro-American government, the institutions they used to govern themselves remained primarily Hawaiian. Primary source material will be used to detail the process by which the Constitution was written and conduct an in-depth analysis of many of the structures embodied in the Constitution. Contemporary Hawaiian diplomatic efforts will also be discussed as a way of contextualizing the Constitution's place in the midst of colonial ventures and as proof that the Hawaiians were engaged in several efforts to protect their sovereignty.

Theses (M.S.)--University of Hawai'i at Hilo, 2009. / Advisor : Brian Kim. Bibliography : p.86-91.

No description available.

Leaders in K-12 education in Hawai'i are increasingly advocating for and utilizing the culture and knowledge of the kānaka Maoli, the native people of these islands, as a context for learning in a variety of curricular disciplines and approaches (Benham & Heck, 1998; Kani'iaupuni, Ledward & Jensen, 2010; Kana'iaupuni & Malone, 2006; Kahakalau, 2004; Meyer, 2004). To expand upon this trend, this thesis uses a combination of autoethnographic and critical indigenous methodologies to present a personal narrative that looks specifically at approaching art education from a Maoli perspective. Through extensive participant/observer reflections, two place-based and culture-based art education experiences are juxtaposed with an experience working on a culturally-based collaborative mural project. Four significant kuamo'o, a concept which holds multiple meanings, including: "backbone, spine; road, trail path; custom, way," (Puku'i & Elbert, 1986), emerge as significant markers of meaningful Maoli-based art education: 1) mo'oku'auhau, genealogy and acknowledgement of those who have come before us, 2) mo'olelo, stories which belong to our place, 3) an idea that I am labeling pili ka mo'o, which literally means, the lizard is intertwined but can be translated through metaphor to mean someone who is intimate and deeply connected, and 4) aloha, a profound and honest love.