Geospatial modeling of pre-contact Hawaiian production systems on Molokaʻi Island,Hawaiian Islands

The geographic distribution and relative importance of traditional agricultural systems in Hawai?i, based on ethnohistoric and archeological data, is only partially understood. Knowledge of the size and distribution of these systems is critical in estimating island populations, production, and surplus, as well as for assessing societal dynamics and the sustainability of indigenous agricultural systems. We employ geospatial modeling using rainfall, elevation, soil type, streamflow, slope, and substrate age, to create a geographic information system (GIS) model for the distribution of four major production systems on Moloka?i Island – intensive pondfield irrigation, intensive dryland cropping, extensive colluvial slope agriculture, and fishpond aquaculture. Model results were checked against archaeological data sets for known areas, testing for goodness of fit between model predictions and empirical field evidence. Our model predicts that Moloka?i could have sustained 9.52 km² of irrigated pondfields, 7.98 km² of intensive dryland systems, and 18.5 km² of colluvial slope agriculture. Fishponds are estimated to have yielded 17.98 metric tons of fish protein per year. The total agricultural production for the island is calculated to be 41,490 metric tons per year (wet weight), with pondfield, dryland, and slope systems yielding 46, 17, and 37 percent of total production respectively. Our results indicate that colluvial slope cultivation, which has been largely ignored in previous studies, was a major contributor to Hawaiian agricultural production, especially on the geologically older islands. Pondfield irrigation and colluvial slope systems had higher caloric efficiency than intensive dryland field systems, providing greater surplus to labor ratios in areas with abundant land suitable to irrigation and slope cultivation. Surplus discrepancies likely influenced population distribution as well as sociopolitical dynamics between districts and among neighboring islands. The model has applicability to the entire Hawaiian archipelago and to other islands in Polynesia, where it may be used to estimate pre-contact agricultural production and carrying capacities, two main factors influencing pre-contact social and political dynamics in Hawai?i and other island groups.     

Over two centuries: Black people in nineteenth-century Hawaiʻi

ABSTRACT

This article charts the history of Black people in nineteenth-century Hawai?i, an Indigenous and non-White society that prohibited slavery. Far from the Black Atlantic, African-descended people in the Pacific found acceptance and refuge. Since the late 1700s, Black mariners and notable figures – including former slaves from the US as well as Cape Verdeans – arrived in a non-slave society which was in the process of adopting race. Largely unrecognized, they worked in concert with Native Hawaiians – as spouses, educators, attorneys, and advisors to the monarchs – to influence and resist the development of American racial ideologies. Combining Hawaiian language sources, missionary journals, and ship logs with the scant existing historiography, this article accounts for Black people in the Hawaiian Islands during its tumultuous shift from an independent nation to a US Territory – a period and people neglected in twentieth-century scholarship on the Black Pacific.     

Shiʻi Piety and Dynastic Legitimacy: Mashhad under the Early Safavid Shahs

Mashhad, the site in northeastern Iran of the shrine of the eighth Shi?i imam, is arguably one of the largest and wealthiest sacred shrines in the world. The gilded dome over the imam's mausoleum stands amidst an expansive complex of courts, monumental gateways, libraries, museums, guesthouses, and administrative offices that cater to thousands of pilgrims each year. This paper examines the period, under the aegis of the early Safavid shahs, when Mashhad was established as the preeminent Shi?i pilgrimage center in Iran. Appropriating the Timurid ecumenical vision for the shrine, the Safavid shahs refashioned the holy city into a site that celebrated the triumph of Twelver Shi?ism in the Safavid realm and reinforced Safavid claims of legitimacy. While highlighting Shah Tahmasb's personal devotion to Mashhad, and his privileging of the shrine within Safavid sacred topography, the paper focuses on Shah ?Abbas's urban reshaping of Mashhad and the architectural and institutional expansion of the shrine during his reign, thereby enhancing its status as the leading spiritual center in the Safavid empire.     

Haleakalā Highway:

This paper presents a new theme in Pacific historiography by examining a case study in the development of public infrastructure in the Hawaiian Islands. The history of Haleakalā Highway on Maui illustrates how a scenic road was planned and built as a commercial enterprise to help develop tourism as a new industry in Hawai‘i. It demonstrates how Maui's haole elite (white businessmen and landholders) persistently advocated the road over the course of nearly three decades. To facilitate construction, these leaders forged successful partnerships with the Territory of Hawaii and the US government, taking advantage of funding, but also the technical expertise of federal agencies. Building Haleakalā Highway also prompts questions about the attitudes of indigenous Hawaiians towards the project, their involvement, and its impact on their lives. The English-language archive, however, appears to be silent on this issue. Completed in 1935, Haleakalā Highway today is a cultural resource that exhibits the landscape ideals of the US National Park Service and engineering standards of the US Bureau of Public Roads.     

Ata's Speech at the Royal Kava Ceremony Installation of Tu‘i Kanokupolu Tupou V on 30 July 2008: A Response to the Tongan Democracy Movement

His Majesty King George Tupou V, who reigned as the king of Tonga from 2008 to 2012, inherited near-absolute political power from his predecessors, yet two days before his coronation he announced that he would relinquish that power and granted amendments to the Tongan constitution, thereby making Tonga democratic. Innovative additions to the conventional speech made by the chief Ata at his taumafa kava installation ceremony as the 23rd Tu‘i Kanokupolu, on 30 July 2008 in Nuku‘alofa, suggest that the speech was composed by, or at the behest of, Tupou V himself to express his view of the contemporary ideology of his dynasty. The speech consists of 92 lines of traditionally styled Tongan poetry that rehearse the origins, history and achievements of the Tu‘i Kanokupolu dynasty, frequently employing pre-existing phraseology. Twenty-five anomalies of rhyme indicate that the speech was composed on the basis of a pre-existing composition and redacted to remind Tongans of particular aspects of the past and present character of the Tu‘i Kanokupolu dynasty.