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“Sometimes the Best Way to Support Decolonization and Kanaka ‘ōIWI (NATIVE Hawaiian) Resurrgence Is to Not Come as a Tour Tour to our Home,” The Editors Write. Even better, they write, would be choosing not to vacation in Hawaii at all. Many tourists’ relationship to Hawaii is an extractive one, Gonzalez and Aikau write, and that relationship must shift to one of support if the Hawaii tourists know and the Hawaii its residents live in are to continue to exist. The programme, which he runs with a lifelong activist Terrilee Kekoʻolani, aims to “interject a more critical historical account of Hawaii” in hopes that it’ll start conversations about social responsibility and create solidarity with justice and environmental activist efforts in Hawaii. In An Effort to Reclaim theountores of Hawaii and Educkate Residents and Visits About the Impacts of Colonization, Militarization and Tourism, Kajihiro Created the Hawai’i Detour Project. ‘DeTours’ show the real history of Hawaii beyond the beach To empore Native Hawaiians and Return Some of Their Rights, The Tourism Industry Needs to Change, Beginning with Its Ethos, Kajihiro Said. “Tourism Normalizes and Conceals (Kānaka Maoli is the Hawaiian-language term for Native Hawaiians.) Its housing market is one of the most expensive in the country, ProPublica and the Honolulu Star-Advertiser reported In 2020, and with a lot demand for Land and a Limited Amount of it, NATIVE HaWAIIAINS Can Spend Decades Waiting to Reclaim Ancestral Land, lending some to make from the Islands. He has previously worked as a labor organizer and as a program staff for a peace and social justice organization.It also has the highest cost of living in the nation, partly due to the state having to import around 90% of its goods. Kajihiro also leads the Hawaiʻi DeTours Project- historical-geographical tours of various sites on Oʻahu which aim to foster solidarities and mutual responsibilities based on ea (life, breath, sovereignty, rising) and aloha ʻāina (love, care, and political commitment to the land). imperial formations, militarization, and decolonization/demilitarization social movements in Hawaiʻi and the Pacific Region. He has helped to coordinate service-learning programs for the College of Social Sciences.
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in Geography and Environment from the University of Hawaiʻi at Mānoa, where teaches classes in Ethnic Studies and Geography and Environment. But even as the redemption of Pearl Harbor required Kahoʻolawe’s destruction, Kānaka ʻŌiwi mobilized feelings of loss as a political resource to save Kahoʻolawe, and in the process, sparked an Indigenous cultural and political resurgence which has unsettled U.S.
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Once revered by Kānaka ʻŌiwi as a physical manifestation of Kanaloa, the great Polynesian deity of the sea, Kahoʻolawe became a battered military target and a key to U.S. The 1941 Japanese attack on Pearl Harbor triggered a declaration of martial law, during which Kahoʻolawe was taken as a military training site. In the process of transforming this site into a naval coaling station, the United States backed the settler colonial overthrow of the sovereign Hawaiian Kingdom and commenced a military occupation which radically altered the social, ecological, and cultural landscape of Hawaiʻi. In the 19th century, it became the fulcrum of the original U.S. Ke Awalau o Puʻuloa was once a place of abundance for Kānaka ʻŌiwi. This book project employs the concept of lost geographies to critically examine processes of United States imperial formation and Kanaka ʻŌiwi (Native Hawaiian) (re)emergence through the entangled geographical transformations of two places in Hawaiʻi: Ke Awalau o Puʻuloa (also known as “Pearl Harbor”) and the island of Kahoʻolawe, a former naval bombing range which became an important site of Kanaka ʻŌiwi activism and cultural revitalization in the 1970s. Remapping Lost Geographies: “Pearl Harbor”, Kahoʻolawe, and Spaces of Indigenous (Re)Emergence