Hawaiian Families Research Articles

MALAMA: Cultivating Food Sovereignty through Backyard Aquaponics with Native Hawaiian Families.

Native Hawaiians were a healthy and robust population who developed a sophisticated food system that was dismantled by colonization. Currently, Native Hawaiians face pervasive health disparities due to the limited access to healthy foods and lifestyles. This study pilot tested a family-based community-driven intervention called MALAMA, which teaches families to build and use a backyard aquaponics system to grow their own food. A total of 21 participants from 10 families completed a three-month curriculum that included a series of hands-on workshops. Participant attendance was recorded and participants completed a behavioral health questionnaire as well as provided clinical indicators at three time points. They also attended a focus group at the end of the curriculum. There was a high level of engagement and no participant attrition. Fruit consumption among all participants significantly increased and there were favorable trends in blood pressure and fish and vegetable consumption. No significant differences were found in the other clinical indicators. Participants found MALAMA to be highly culturally acceptable and identified multiple benefits. Community-driven solutions, such as MALAMA, may be a promising approach to addressing pervasive health disparities and promoting health equity in minority and Indigenous communities.

‘Nāu te rourou, nāku te rourou, ka ora te manuhiri’ (‘With your food basket, and my food basket, the visitors will be fed’): Alterity, exchange and translation in Patricia Grace’s Chappy (2015)

In Chappy (2015), Patricia Grace offers an insightful glimpse into the complexities of cross-cultural communication as she recounts the vicissitudes of a Māori–Japanese–Hawaiian family throughout the course of the twentieth century. This article focuses on the representation of alterity as an empowering source of enrichment for individuals and communities by referencing Emmanuel Levinas’s ethics of the Other. It is argued that Chappy emphasizes the significance of cherishing Otherness in its infinity, instead of attempting to enclose it in well-established frameworks. In doing so, the novel grants precedence to interaction immersed in the Levinasian ‘saying’ – being together, listening to each other and exchanging stories, viewpoints and languages without establishing the relations of domination and subordination – over communication entrenched in the ‘said’, whose aim is to gain the complete understanding of the Other. In this context, the article discusses the motif of translation. And while translation aims to transform the foreign into the familiar, it functions in the novel not as a tool for abolishing alterity, but as a contact zone where different cultures enter into a creative dialogue. Translating stories is portrayed as a communal activity, whereby all those involved encounter one another on equal terms, contributing their own experiences and perceptions of the world – their respective baskets from the Māori proverb referred to in this article’s title.

Placental Social Ethics: Designing for Epistemologies of Resistance

Placental Social Ethics: Designing for Epistemologies of Resistance

Native Hawaiian Complementary Feeding Practices as Told by Grandparents: A Transgenerational Experience

ABSTRACTBackgroundInfancy is a significant disease prevention and health promotion stage in life. There is a need to examine factors influencing complementary feeding among Native Hawaiians through an indigenous framed lens.ObjectivesTo identify Hawaiian complementary feeding practices through in-depth interviews with kūpuna (grandparents) from across the state of Hawai‘i.MethodsThe chain-referral-sampling method was used to identify Native Hawaiian kūpuna knowledgeable in Hawaiian complementary feeding practices from across 4 counties in Hawai‘i. Interview question topics included sharing about their formative years, infant health, infant feeding, transgenerational knowledge, and opportunities and barriers related to traditional food consumption. Interviews were recorded and then transcribed. Three coders used NVivio12 to code transcripts using a priori and emergent themes. Institutional Review Board approval was received prior to data collection.ResultsFourteen kūpuna interviews were included in the analysis. A majority of the kūpuna were female. Most kūpuna shared that complementary feeding practices in their childhood and when their children and grandchildren were being raised reflected aspects of the traditional Hawaiian diet. Poi, or steamed mashed taro root, was the most common traditional Hawaiian dietary staple of infancy. However, kūpuna shared that traditional dietary practices evolved to reflect contemporary dietary practices such as the mixing of poi with infant cereal or milk. Female family members were prominent influences on kūpuna complementary feeding practices. Lifestyle and lack of knowledge were the most commonly shared reflections by kūpuna on the supports and barriers, respectively, to promoting and engaging in traditional Hawaiian complementary feeding practices.ConclusionsComplementary feeding practices have evolved over generations but aspects of traditional Hawaiian feeding practices have remained. These findings are important when working with Hawaiian families because kūpuna play a prominent role in feeding infants.

Developing a culturally responsive dementia storybook with Native Hawaiian youth

ABSTRACT Similar to the nation’s majority and racial/ethnic minority populations, Native Hawaiian families provide the bulk of care to loved ones with dementia. Limited research has focused on youth caregivers, who are largely invisible to the eldercare service system. This knowledge gap is especially critical for Native Hawaiians who place a high value on eldercare, often provided in multigenerational homes. To address this gap, we describe the process by which a university-community center developed a culturally responsive storybook on dementia targeted to Native Hawaiian youth. The development process honored community-based participatory research principles grounded in the cultural values and practices of Native Hawaiians, active collaboration of an advisory council, and face-to-face engagement with Native Hawaiian youth. Future directions are shared about culture-based programming and evaluation in dementia care that may be useful in work with other racial/ethnic youth and families.

Understanding the connection between the ‘Āina, strengths, and houselessness among previously houseless Native Hawaiian and Micronesian families

ABSTRACT Houselessness in Hawai‘i is a structural public health concern, and strategies are needed to address the issue. Using a strength-based approach, this study sought to examine protective factors within a family resilience framework for formerly houseless Native Hawaiian and Micronesian families. Through in-depth, qualitative interviews with previously houseless Native Hawaiian and Micronesian families, this study explored both challenges and protective factors. The data were coded using the coding and themes based on previous research that developed a framework for family resilience. The study found that the families did utilize many of the protective factors in the theoretical framework. The study also uncovered a strong connection to the ‘āina and the impact of historical trauma. Implications for strength-based interventions and further research are discussed.

Reconnecting Rural Native Hawaiian Families to Food through Aquaponics

Food insecurity is a pressing issue in Hawai‘i as the vast majority of available and accessible foods are imported. To address this issue, a backyard aquaponics program was implemented from 2010 to 2016 to offer additional avenues to food sovereignty in a rural predominantly Native Hawaiian community. Aquaponics provides a contained and sustainable food production system that models Native Hawaiian principles of land and water stewardship. The purpose of this community-engaged study was to identify the outcomes and resources needed to continue sustaining the backyard aquaponics systems. The researchers began building a relationship with the community by helping to build several aquaponics systems. The researchers and community partner co-developed the interview questions and participants were interviewed in-person. The outcomes of the study revealed multiple benefits of having a backyard aquaponics system, including increased access to vegetables and fruit, improved diet, low maintenance cost, and enhanced family and community connectedness. Participants reported a renewed connection to Native Hawaiian values, especially land stewardship. Challenges included leaks and breakages with the system, overproduction of fish, complications in water temperature, and vulnerability to unpredictable weather. These findings suggest that backyard aquaponics systems have the potential to provide multiple benefits including alleviating barriers related to food security.

All the Impossible Things by Lindsay Lackey

Reviewed by: All the Impossible Things by Lindsay Lackey Alaine Martaus Lackey, Lindsay All the Impossible Things. Roaring Brook, 2019 [384p] Trade ed. ISBN 978-1-250-20286-4 $16.99 E-book ed. ISBN 978-1-250-20285-7 $9.99 Reviewed from galleys R Gr. 4-7 After years in foster care, eleven-year-old Ruby “Red” Byrd is counting the days until her mother gets out of prison and puts their family back together. She just has to endure one more foster family, on a farm-turned-petting zoo full of rescued animals. Once there, though, Red unexpectedly makes friends, first with injured giant tortoise Tuck, then with ten-year-old neighbor Marvin. Soon she’s helping care for the animals, bonding with her foster parents, and catching glimpses of a stable life she’s never known. When her addict mother blows back into her life and tragedy strikes her foster family, though, the pieces of Red’s newfound peace are scattered to the wind, and she must find the strength to choose between the family she’s found and the family she thought she wanted. Lackey deftly draws readers into Red’s tumultuous emotional journey; with its strong narrative voice, interspersed with letters and journal entries in Red’s own words, the text resonates with a mixture of hope and hurt, strength and vulnerability. Meanwhile, Red’s connection with the wind, which whips up warm breezes or violent storms to match her emotional state, adds a touch of magical realism without becoming the focus of the story. The addition of Marvin’s loving Hawaiian family also provides a nod to diversity without being heavy-handed, as Red learns about food, language, and cultural traditions different from her own. Likely to please fans of Sloan’s Counting by 7s (BCCB, 9/13), this poignant tale is a worthy take on the common story of a broken girl finding love and belonging where she least expects it. Copyright © 2019 The Board of Trustees of the University of Illinois

Asian and native Hawaiian family caregiver satisfaction with palliative care services in nursing homes.

The aim of this study was to gauge Asian and native Hawaiian family satisfaction with palliative care services in two nursing homes in Hawaii, US. This is a mixed-method study using a convergent design. Nine nursing home family caregivers who had received palliative care services took part. They completed a Famcare-2 satisfaction survey and participated in a 1-hour interview. Descriptive analyses and directed content analysis were completed and results were compared. The Famcare-2 results indicated that family caregivers were satisfied with palliative care services. The interviews provided in-depth information on the major areas discussed in the survey-management of patient physical symptoms and comfort, information, family support, and patient psychological care. There is a need to address family caregiver and interdisciplinary nursing home staff communication based on culturally appropriate approaches for palliative as well as end of-life care services among Asians and native Hawaiians.

A Chosen People, A Promised Land: Mormonism and Race in Hawai‘i by Hokulani K. Aikau

Reviewed by: A Chosen People, A Promised Land: Mormonism and Race in Hawai‘i by Hokulani K. Aikau Maile Arvin A Chosen People, A Promised Land: Mormonism and Race in Hawai‘i, by Hokulani K Aikau. First Peoples: New Directions in Indigenous Studies Series. Minneapolis: University of Minnesota Press, 2012. isbn cloth, 978-0-8166-7461-9; paper, 978-0-8166-7462-6; xiii + 232 pages, photographs, notes, glossary, bibliography, index. Cloth, us $67.50; paper, us $22.50. Hokulani K Aikau’s A Chosen People, A Promised Land: Mormonism and Race in Hawai‘i critically reflects on the history and contemporary life of Native Hawaiians and Pacific Islanders in the Mormon Church, with a focus on how the North Shore town of Lā‘ie, O‘ahu, developed into the Mormon community it is today. The book’s central concern is with the seeming paradox of how “colonial religious traditions such as Mormonism can be lived and inhabited as sites and sources of indigenous cultural vitality” (xii), which Aikau argues hinges on an “ideology of faithfulness” embedded within the discourse of Polynesian people being designated a “chosen people” by the Church of Jesus Christ of Latter-Day Saints (lds). The book provides both an essential history of the establishment of Mormonism in Hawai‘i and an ethnographic account of what Mormonism means to Native Hawaiians and other Pacific Islanders who first migrated to Lā‘ie to serve the Church in the early to mid-twentieth century. In productive conversation with Pacific studies, Indigenous studies, and Hawaiian studies, Aikau is deeply critical of the roles the lds Church [End Page 505] has played in the US colonization of Hawai‘i. At the same time, acknowledging her own Native Hawaiian family’s experience within the Church, Aikau is thoughtfully attentive to the multiple spiritual, material, and political reasons why Pacific Islander members find participation in the Church meaningful. As the book explains, Mormon missionaries first arrived in Hawai‘i in 1850 seeking primarily to convert Hawai‘i’s haole (white, foreign) residents but unexpectedly found Native Hawaiians the more accepting audience. At the time, the Mormon Church explicitly discriminated against Black people (for example, a ban on Black men receiving the priesthood was lifted only in 1978). Despite their apparent racial otherness, Polynesians were deemed worthy of inclusion in the Church due to the Mormon missionary George Q Cannon’s vision in 1851 that Polynesians were one of the non-black Lost Tribes of Israel (a theory that dovetailed with others of the time about Polynesians being the descendants of Aryans, as detailed in chapter 1). Throughout the book, Aikau grapples frankly with the legacies of this history and the racial politics that Native Hawaiian and other Polynesian Church members continue to negotiate due to the history of being “chosen,” yet still experiencing, daily and generationally, racial discrimination in the Church. A major contribution of the book is its demonstration of how Native Hawaiians and other Pacific Islanders have often found the lds Church to be an outlet for pressing community needs that are a result of colonization. For example, chapter 2 illustrates that the Church’s purchase of six thousands acres of land in Lā‘ie in 1865, and the subsequent establishment of Lā‘ie as a Mormon gathering place, provided a compelling reason for Native Hawaiians to join the Church. In Lā‘ie, Native Hawaiian members of the Church could gain access to ‘āina (land) and kai (sea), where they could grow kalo (taro) and fish. This was significant because after the privatization of land through the 1848 Māhele land laws, Native Hawaiian access to ‘āina was greatly diminished. In addition to providing access to ‘āina, Aikau argues that the Church articulated Mormon ideas about the “promised land” in conjunction with the Hawaiian understanding that Lā‘ie traditionally served as a pu‘uhonua (refuge or sanctuary), effectively linking Mormonism and Hawaiianness (67). The access to ‘āina in Lā‘ie would not be forever, however, as the Church’s priorities shifted and Native Hawaiians’ lo‘i kalo (terraces for growing kalo) were bulldozed to build the Polynesian Cultural Center. The book’s latter chapters demonstrate how such strong connections between...

UKULELE AFFECTIONS AND HAWAIIAN FAMILY CONNECTIONS

Extended interview with Rick Cuhuna. Rick Cunha is a multi-instrumentalist musician, producer and songwriter with a long connection to ukulele both personally and professionally. His paternal grandfather was Sonny Cunha, a multi-talented Portuguese- Hawaiian bandleader, politician and entrepreneur as well as composer of classic Hawaiian hapa haole songs such as Hula Blues, Hapa Haole Hula Girl, Honolulu Tomboy and even the Yale University fight song Bula Bula. Sonny also sold ukuleles in Honolulu in the early 1900s, some of which Cunha still uses for recording projects at his Rainbow Garage recording studio in Van Nuys, California.

Recreating the Hawaiian Ingenuity: Hanai in Modern Native Hawaiian Families

Recreating the Hawaiian Ingenuity: Hanai in Modern Native Hawaiian Families

Bereavement life review improves spiritual well-being and ameliorates depression among American caregivers

The aim of our study was to investigate the utility of bereavement life review (BLR) to elevate spiritual well-being and alleviate depression among Hawaiian-American caregivers, and to identify changes that occur when caring for their loved ones up to the time of death. Bereavement life review therapy was provided for 20 bereaved Hawaiian Americans. In the first session, subjects reviewed memories of the deceased with a therapist, who recorded their narratives and collected them into a personal history book. During the second session, subjects discussed the contents of this book. Caregivers completed the Functional Assessment Chronic Illness Therapy-Spiritual (FACIT-Sp) questionnaire and the Beck Depression Inventory, Second Edition (BDI-II) pre- and post-intervention. Subjects also described changes in their views that occurred during the caring process in response to questions. FACIT-Sp scores significantly increased from 34.1 ± 9.63 to 36.3 ± 10.6 (t = -2.6, p < 0.05, and BDI scores significantly decreased from 11.7 ± 7.7 to 8.8 ± 7.0 (t = 2.27, p < 0.05). Five categories were chosen from the narratives on changes that had occurred during caregiving and due to the deceased death: "Learning from practical caring experience," "Positive understanding of patients," "Recognition of appreciation," "Self-change or growth," and "Obtaining a philosophy." These findings show the applicability of bereavement life review therapy for Hawaiian families, including efficacy for spiritual well-being and depression. The comments of the caregivers also indicate the potential of the therapy for identifying the positive aspects of caring for terminally ill patients.

Social Support and Coping in Families Facing Prostate Cancer

ABSTRACT To date, little research has been conducted to examine the experiences of Asian and Native Hawaiian families in facing prostate cancer. A survey was conducted with 100 participants (including both survivors and family members) of Native Hawaiian, Japanese, Chinese, Filipino, and Caucasian ancestry in Honolulu, HI. Results indicated differences in the ways that survivors and their family members cope with the illness. While treatment-related variables played a significant role in coping among survivors, family members’ experiences were more likely to be predicted by the relationship they maintained with the survivor. Implications for improving current practice and the need for future research to establish effective strategies to assist prostate cancer survivors and their family members will be addressed based on the results of this study.

Native Hawaiian Families Systemic Disparities in Hawaii's Child Welfare System

This study examined systemic and individual factors that contribute to the disproportionality of Native Hawaiian families in the child welfare system using data from the 2004–2005 Hawaii State Child Welfare Services (N = 1267). Native Hawaiians were found to be more likely to reenter the system and less likely to be re-united with their families even when the type of abuse was less serious. This distinction was identifiable in interaction terms in multivariate analysis. The paper concludes that the child welfare system in Hawaii needs to continue to explore methods to reduce these disparities.

Coping with Prostate Cancer in Asian-American, Native Hawaiian, and Caucasian Families

Prostate cancer is the most commonly diagnosed invasive cancer among men in the United States. In order to explore the coping experience of men and their families facing prostate cancer, a qualitative analysis of written responses to open-ended questions related to roles during the illness experience, closeness of relationships, and coping strategies was conducted with a sample of 100 Caucasian, Asian, and Native Hawaiian participants. Results indicate that family members and friends are essential to coping with the effects of the disease, and also that spouses, children, and friends fulfill unique and important roles in facing the illness experience.

Colonialism and Carceral Motherhood

This article uses data from Hawai`i as a case study to illustrate overlapping, racialized, and gendered regimes of state power in the contemporary post-welfare, neo-liberal political environment. Native Hawaiian families, as a legacy of colonialism, are especially at risk as targets of this control due to strategies of regulation and control coincident with the rise of neo-liberal politics. In this policy environment, penal and welfare practices attempt to shift the responsibility for structural disadvantage onto individuals in marginalized populations, while extending the state's power to police families among a broader network of kin. This article contributes to the literature on gendered state regulation and neo-liberal governance by illustrating patterns of criminalization and expanding child welfare control in this marginalized population.

The role of Indigenous family ethnic schema on well-being among Native Hawaiian families

Despite assertions of the importance of family in Indigenous cultures and its impact on psychological and physical health, there remains a paucity of research and a lack of measurement on Indigenous families’ worldviews and their respective impact on well-being. The purpose of this investigation was to determine the relationship between Indigenous family ethnic schema and individual well-being. The sample consisted of 81 older adults (average age was 60.94 years old) with 77 Native Hawaiian and part-Native Hawaiian participants, and two Caucasian and two Asian participants with a Hawaiian partner or spouse. Family ethnic schema focusing on Indigenous values, beliefs, expectations and priorities was found to explain higher levels of individual well-being independent of age, income and gender. Clinical implications of family ethnic schema in terms of help-seeking behavior, treatment and adherence to treatment are discussed.

West of Then: A Mother, a Daughter, and a Journey Past Paradise

Back to table of contents Previous article Next article Book ReviewsFull AccessWest of Then: A Mother, a Daughter, and a Journey Past ParadiseHarriet P. Lefley Ph.D.Harriet P. Lefley Ph.D.Search for more papers by this authorPublished Online:1 May 2006https://doi.org/10.1176/ps.2006.57.5.728AboutSectionsPDF/EPUB ToolsAdd to favoritesDownload CitationsTrack Citations ShareShare onFacebookTwitterLinked InEmail The memoir West of Then is about the ripple effects of a heroin-addicted mother on her daughter's life. Tara, a New Yorker, returns to her native Hawaii to seek her mother in a city park where homeless junkies live. It is one of many such scenes. Abandoned by her mother, Karen, and remanded to the custody of her father and stepmother at the age of seven, Tara continues the search and the approach-avoidant dance that punctuates her life and her mother's life. Across the years, Karen reaches out and then disappears, and their reunion is impeded either by shame or by drug-induced oblivion. She rarely has a phone, and her addresses are temporary. She moves from man to man and from dilapidated housing to street to shelter, the parameters of her life defined by accessibility of drugs. Beautiful, personable, and born into a once-wealthy, old Hawaiian family, Karen could lead a life of privilege. Instead she descends to the bottom of the underclass. She has three daughters with different fathers, steals, probably prostitutes, and is flighty and irresponsible, but she is also helpful to people who are needful or sick. She still manifests remnants of the qualities that made her children love her when they were young. The author's primary positive relationship is with her stepmother, Debbie, but the pull of the once-adored biological mother remains.The book is a portrait of emotional damage and resilience, which like many human characteristics can be captured only weakly in empirical data. A prevailing theme is the agony of hope. Tara describes her family's cyclical experience, common in mental illness and substance abuse, of curvilinear progress and raised and dashed expectations. There is almost a fear of remission because of the need to believe in and the known inevitability of another piercing disappointment.The book is written in a style of choppy memories that zigzag across time. Many pages are devoted to Hawaiian history, which provides a social context of promiscuity, substance abuse, illnesses brought by Western sailors, and culture loss reinforced by missionary prohibitions. Despite a caring father and stepmother and orderly childrearing from an early age, Tara leads a purposeless, party girl existence. Her mission seems to be reuniting with her damaged mother in order to clarify her own inchoate life. She leaves her job, apartment, and a nascent romance in New York in order to find and heal the damaged mother. In a series of heartbreaking events, it becomes clear that the mother cannot be healed by a daughter's devotion.This true story is about addiction, and the familial experience is all here—the self-destructive behavior of a loved one, the constraints of the system, the family's search for help, and their final acceptance of reality while still clinging to hope. It is not a new story, but some elements will be edifying to clinicians who work with children or adults who suffer from rescue fantasies or from fused identity with impaired parents.Dr. Lefley is professor in the department of psychiatry and behavioral sciences at the University of Miami Miller School of Medicine. FiguresReferencesCited byDetailsCited ByNone Volume 57Issue 5 May, 2006Pages 728-728PSYCHIATRIC SERVICES May 2006 Volume 57 Number 5 Metrics PDF download History Published online 1 May 2006 Published in print 1 May 2006

Kau La'au and Ma'ama'a: Traditional Hawaiian Ulua Fishing (review)

Reviewed by: Kau Lā'au and Ma'ama'a: Traditional Hawaiian Ulua Fishing, and: Viewer's Guide to Kau Lā'au and Ma'ama'a: Traditional Hawaiian Ulua Fishing Mark A Calamia Kau Lā'au and Ma'ama'a: Traditional Hawaiian Ulua Fishing, 28 minutes, DVD, color, 2005. Writer, editor, and director: Kate Sample; executive producer: Charles M Langlas; distributor: Pili Productions <http://www.pacificworlds.com/piliprod.cfm>, Social Sciences Division, University of Hawai'i at Hilo. US$9.00 (including US domestic postage); US$11.00 (including international postage). Includes Viewer's Guide to Kau Lā'au and Ma'ama'a: Traditional Hawaiian Ulua Fishing, by Charles M Langlas and Craig Severance. Hilo: Pili Productions, 2003. 16 pages. I viewed a video version of this documentary, produced for teachers in Hawai'i's schools, but now being made available to the public in DVD format. This video documents the two traditional Hawaiian shore-fishing techniques used to catch the large predatory fish known among Hawaiians as ulua (Caranx spp, English Giant Trevally or Jack Crevalle). The documentary features three generations of traditional Hawaiian fishermen from Kalapana in the Puna District, east of Hawai'i Volcanoes National Park on the southeast corner of the Big Island (Hawai'i), who demonstrate the making of materials for and application of the kau lā'au and ma'ama'a ulua fishing techniques. While these traditional Hawaiian fishing techniques date back to before European contact and have continued to the present day, they exhibit little change and are still being passed from generation to generation in a few Hawaiian families. The video also successfully addresses social aspects and ecological values associated with these traditional Hawaiian fishing techniques as discussed by the narrator and described by the fishermen themselves. Kau lā'au, which is locally referred to as "hang-baiting," involves the use of a stout pole of 'ōhi'a wood (Metrosideros spp), which is wedged into the crack at a shoreline cliff overlooking the nearshore ocean surge. At one end of the pole is a line that runs up along the wood and through a Y configuration at the tip of the pole; it then hangs down just above the crests of the waves below. To bait the hook, the tail of an eel (Hawaiian puhi) is used, while the head is pounded into a mash that is thrown in the water as chum to attract the ulua (Viewer's Guide, 2). The other technique, known as ma'ama'a, or locally called "cowboy style," is a hand-lining technique that is often used from the shore and away from the cliffs, especially when placement of the pole for the kau lā'au is not feasible. For the ma'ama'a technique, a hook is baited with a sewn eel tail and tied to a hand line. This line is twirled overhead, cast to the ocean, and pulled in to attract the ulua. Both fishing techniques were still commonly used by Hawaiians well into the first half of the twentieth century, though since the 1920s,many Hawaiians and other locals began fishing for ulua by slide-baiting. This technique requires the use of long stiff rods with reels and terminal tackle adapted for the ulua. Slide-baiting has caused a decline in the availability of ulua as well as changes in the fish's behavior. These factors have made it difficult to catch the ulua using the traditional Hawaiian techniques [End Page 510] (Viewer's Guide, 12). All these techniques are described in more detail in the accompanying Viewer's Guide, which also serves as an excellent educational tool to facilitate classroom discussion. Charles M Langlas, the executive producer, who teaches anthropology at the University of Hawai'i at Hilo, notes that filming for this project began in 1995 (Viewer's Guide, 3). Filming took place at seven different locations, for a total of seventeen days, and over a five-year time span. The video focuses on the fishermen of the Hauanio family, spanning three generations in the Kalapana area: Ben Hauanio was born in 1928 and is originally from Kalapana village. Aku Hauanio, the son of Ben's older brother John Hauanio, was...