Native Men Remade

Many indigenous Hawaiian men have felt profoundly disempowered by the legacies of colonization and by the tourist industry, which, in addition to occupying a great deal of land, promotes a feminized image of Native Hawaiians (evident in the ubiquitous figure of the dancing hula girl). In the 1990s a group of Native men on the island of Maui responded by refashioning and reasserting their masculine identities in a group called the Hale Mua (the “Men’s House”). As a member and an ethnographer, Ty P. Kāwika Tengan analyzes how the group’s mostly middle-aged, middle-class, and mixed-race members assert a warrior masculinity through practices including martial arts, woodcarving, and cultural ceremonies. Some of their practices are heavily influenced by or borrowed from other indigenous Polynesian traditions, including those of the Māori. The men of the Hale Mua enact their refashioned identities as they participate in temple rites, protest marches, public lectures, and cultural fairs. The sharing of personal stories is an integral part of Hale Mua fellowship, and Tengan’s account is filled with members’ first-person narratives. At the same time, Tengan explains how Hale Mua rituals and practices connect to broader projects of cultural revitalization and Hawaiian nationalism. He brings to light the tensions that mark the group’s efforts to reclaim indigenous masculinity as they arise in debates over nineteenth-century historical source materials and during political and cultural gatherings held in spaces designated as tourist sites. He explores class status anxieties expressed through the sharing of individual life stories, critiques of the Hale Mua registered by Hawaiian women, and challenges the group received in dialogues with other indigenous Polynesians. Native Men Remade is the fascinating story of how gender, culture, class, and personality intersect as a group of indigenous Hawaiian men work to overcome the dislocations of colonial history.

What do we know of masculinities in non-patriarchal societies? Indigenous peoples of the Americas and beyond come from traditions of gender equity, complementarity, and the sacred feminine, concepts that were unimaginable and shocking to Euro-western peoples at contact. "Indigenous Men and Masculinities", edited by Kim Anderson and Robert Alexander Innes, brings together prominent thinkers to explore the meaning of masculinities and being a man within such traditions, further examining the colonial disruption and imposition of patriarchy on Indigenous men. Building on Indigenous knowledge systems, Indigenous feminism, and queer theory, the sixteen essays by scholars and activists from Canada, the U.S., and New Zealand open pathways for the nascent field of Indigenous masculinities. The authors explore subjects of representation through art and literature, as well as Indigenous masculinities in sport, prisons, and gangs. "Indigenous Men and Masculinities" highlights voices of Indigenous male writers, traditional knowledge keepers, ex-gang members, war veterans, fathers, youth, two-spirited people, and Indigenous men working to end violence against women. It offers a refreshing vision toward equitable societies that celebrate healthy and diverse masculinities.

Worldwide, men have more opportunities, privileges, and power, yet they also have shorter life expectancies than women. Why is this? Why are there stark differences in the burden of disease, quality of life, and length of life amongst men, by race, ethnicity, (dis)ability status, sexual orientation, gender identity, rurality, and national context? Why is this a largely unexplored area of research? Men’s Health Equity is the first volume to describe men’s health equity as a field of study that emerged from gaps in and between research on men’s health and health inequities. This handbook provides a comprehensive review of foundations of the field; summarizes the issues unique to different populations; discusses key frameworks for studying and exploring issues that cut across populations in the United States, Australia, Canada, the United Kingdom, Central America, and South America; and offers strategies for improving the health of key population groups and achieving men’s health equity overall. This book systematically explores the underlying causes of these differences, describes the specific challenges faced by particular groups of men, and offers policy and programmatic strategies to improve the health and well-being of men and pursue men’s health equity. Men’s Health Equity will be the first collection to present the state of the science in this field, its progress, its breadth, and its future. This book is an invaluable resource for scholars, researchers, students, and professionals interested in men’s health equity, men’s health, psychology of men’s health, gender studies, public health, and global health.

In 1999, Noelani Goodyear-Ka‘ōpua was among a group of young educators and parents who founded Hālau Kū Māna, a secondary school that remains one of the only Hawaiian culture-based charter schools in urban Honolulu. The Seeds We Planted tells the story of Hālau Kū Māna against the backdrop of the Hawaiian struggle for self-determination and the U.S. charter school movement, revealing a critical tension: the successes of a school celebrating indigenous culture are measured by the standards of settler colonialism. How, Goodyear-Ka‘ōpua asks, does an indigenous people use schooling to maintain and transform a common sense of purpose and interconnection of nationhood in the face of forces of imperialism and colonialism? What roles do race, gender, and place play in these processes? Her book, with its richly descriptive portrait of indigenous education in one community, offers practical answers steeped in the remarkable—and largely suppressed—history of Hawaiian popular learning and literacy. This uniquely Hawaiian experience addresses broader concerns about what it means to enact indigenous cultural–political resurgence while working within and against settler colonial structures. Ultimately, The Seeds We Planted shows that indigenous education can foster collective renewal and continuity.

Native Studies Keywords is a genealogical project that looks at the history of words that claim to have no history. The end goal is not to determine which words are appropriate but to critically examine words that are crucial to Native studies, in hopes of promoting debate and critical interrogation.

The World of Indigenous North America is a comprehensive look at issues that concern indigenous people in North America. Though no single volume can cover every tribe and every issue around this fertile area of inquiry, this book takes on the fields of law, archaeology, literature, socio-linguistics, geography, sciences, and gender studies, among others, in order to make sense of the Indigenous experience. Covering both Canada's First Nations and the Native American tribes of the United States, and alluding to the work being done in indigenous studies through the rest of the world, the volume reflects the critical mass of scholarship that has developed in Indigenous Studies over the past decade, and highlights the best new work that is emerging in the field. The World of Indigenous North America is a book for every scholar in the field to own and refer to often. Contributors: Chris Andersen, Joanne Barker, Duane Champagne, Matt Cohen, Charlotte Cote, Maria Cotera, Vincente M. Diaz, Elena Maria Garcia, Hanay Geiogamah, Carole Goldberg, Brendan Hokowhitu, Sharon Holland, LeAnne Howe, Shari Huhndorf, Jennie Joe, Ted Jojola, Daniel Justice, K. Tsianina Lomawaima, Jose Antonio Lucero, Tiya Miles, Felipe Molina, Victor Montejo, Aileen Moreton-Robinson, Val Napoleon, Melissa Nelson, Jean M. O'Brien, Amy E. Den Ouden, Gus Palmer, Michelle Raheja, David Shorter, Noenoe K. Silva, Shannon Speed, Christopher B. Teuton, Sean Teuton, Joe Watkins, James Wilson, Brian Wright-McLeod

Hawaiʻi Is My Haven maps the context and contours of Black life in the Hawaiian Islands. This ethnography emerges from a decade of fieldwork with both Hawaiʻi-raised Black locals and Black transplants who moved to the Islands from North America, Africa, and the Caribbean. Nitasha Tamar Sharma highlights the paradox of Hawaiʻi as a multiracial paradise and site of unacknowledged antiBlack racism. While Black culture is ubiquitous here, African-descended people seem invisible. In this formerly sovereign nation structured neither by the US Black/White binary nor the one-drop rule, nonWhite multiracials, including Black Hawaiians and Black Koreans, illustrate the coarticulation and limits of race and the native/settler divide. Despite erasure and racism, nonmilitary Black residents consider Hawaiʻi their haven, describing it as a place to “breathe” that offers the possibility of becoming local. Sharma's analysis of race, indigeneity, and Asian settler colonialism shifts North American debates in Black and Native studies to the Black Pacific. Hawaiʻi Is My Haven illustrates what the Pacific offers members of the African diaspora and how they in turn illuminate race and racism in “paradise.”

Gendering the Trans-Pacific World introduces an emergent interdisciplinary and multidisciplinary field that highlights the inextricable link between gender and the trans-Pacific world. The anthology examines the geographies of empire, the significance of intimacy and affect, the importance of beauty and the body, and the circulation of culture.