k'yuuwaatl'aagee, The Haida Gwaii Trails Strategy (original) (raw)
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Department of Urban and Regional Planning, University of Hawai‘i at Mānoa, Honolulu, Hawai‘i. , 2008
The Trail to Ho‘okena: Connecting Communities, Resources, Past, Present, and Future. 2008. Klouldil Hubbard, Maki Kobayashi, M. Kaleo Manuel, Agnes Martelet, Joonghee Park, Luciano Minerbi, PI and faculty participant. Department of Urban and Regional Planning, University of Hawai‘i at Mānoa, Honolulu, Hawai‘i. Prepared for Ala Kahakai, National Historic Trail the National Park Service. This planning study elaborates a conceptual model for Ala Kahakai National Historic Trail program addressing five aspects for successful management, implementation, and evaluation of the Ala Kahakai Trail National Historic Trail running along the West Coast of the Island of Hawai’i. These aspects are: Moku and Ahupua‘a Traditional Knowledge, Cultural Resource Management (CRM) Preservation, Community Based Economic Development (CBED) & Tourism, Natural Resource Management (NRM), and Protocol among Stakeholders. CRM reviews the historical and archaeological information including the boundary commission to identify threat and opportunities to local economic development. NRM addresses mauka-makai (mountain-sea), the forest, endangered animals, lowlands land cover, and near-shore environment to understand the historical and contemporary aspects of the ahupua’a of Hookena. CBED proposes a community process and options in the districts. Social community development explores strategies, relationships, and project conceptualization for a local community-based organization named KUPA. The participatory field research is documented in the last chapter. The Hawaii Chapter of the American Planning Association gave its Best Students’ Project Award to this study by in 2008.
Ka-hen-gouet-ta Native American Pathway
2021
Ka-hen-gouet-ta A Native American Pathway Archeological District, USN# 04507.000195 A Report on a pre-contact Native American Pathway in Jefferson County, NY. This report is for research purposes and to provide an overview of the Archeological District for the NYS Cultural Resources Information System (CRIS). The Pathway is located in Jefferson County NY and spans the Towns of Clayton and Lyme.
Uvvatuq Naluallangniaqtugut (I Humbly Hope We Run Into Game): An Iñupiaq Research Process
The Morning Watch: Educational and Social Analysis, 2021
Uvvatuq naluallangniaqtugut (I humbly hope we run into game) is a phrase an Iñupiaq person would say before going out hunting in the Selawik dialect. We believe all things have a spirit, including animals. If a hunter announces they are going out hunting, the animal spirits will hear that and the hunter may have bad luck. Another phrase said in English is "I am going out for a ride." The University of Alaska Fairbanks (UAF) was awarded a grant from the National Science Foundation. The name of the project is Science, Technology, Engineering, and Mathematics (STEM): Teaching in Rural Areas using Cultural Knowledge Systems (TRACKS). The UAF team, known as the UAF Development Team, is working with the Northwest Arctic Borough School District to develop STEM lessons utilizing Iñupiaq knowledge systems and university research for middle school-age students in three villages. The UAF participating programs humbly reached out to local community members to establish a TRACKS Team. However, the UAF participating programs wanted the TRACKS Team to identify what is important to teach their children. The community were the ones to identify the research topic, utilizing an analogy Uvvatuq naluallangniaqtugut (I humbly hope we run into game) for an Iñupiaq research process.
Historical notes on trails of Honouliuli, Ewa District, Island of Oahu
2012
Trails and Travel Across Honouliuli in the District of 'Ewa In traditional times, ala hele and ala loa (trails and major thoroughfares) were accessed by foot. The arrival of westerners and introduction of hooved animals led to developing new modes of travel and transporting of goods. By 1847, King Kamehameha III enacted the laws of the Alanui Aupuni (Government Roads). Many of these Alanui Aupuni were laid over the ancient system of trails. Only in instances when a more direct route could be developed (say by installing a bridge), or access was developed to clear wet lands or newly developed property rights, were the early government roads redirected from the original trails. Throughout the 1800s many trails fell from use because of the steady decline in the native population, changes in land use practices-the blocking of mauka-makai accesses as large ranching and plantation interests developed-and the consolidation of population centers evolved. This summary of native traditions and early historical accounts provides readers with details in the major routes of travel. Sites and Trails of the 'Ewa District (1800-1811) John Papa Ii, one of the preeminent native Hawaiian historians was born at Kumelewai, Waipi'o in 'Ewa in 1800. Raised as an attendant to the Kamehameha heirs, he was privy to many facets of early history, practices and events during his life. In the 1860s, Ii published a history under the title, "Na Hunahuna o ka Moolelo Hawaii," translated by Mary Kawena Pukui under the title of "Fragments of Hawaiian History" (1959). Below are his recollections of the 'Ewa trails from his youth: Trails from Honolulu to 'Ewa …Let us turn to look at the trail going to Ewa from Kikihale, up to Leleo, to Koiuiu and on to Keoneula. There were no houses there, only a plain. It was there that the boy Ii and his attendants, coming from Ewa, met with the god Kaili and its attendants who were going to Hoaeae. When the kapu moe was proclaimed, they all prostrated themselves on the plain until the god and his attendants passed by. When the trail reached a certain bridge, it began going along the banks of taro patches, up to the other side of Kapalama, to the plain of Kaiwiula; on to the taro patches of Kalihi; down to the stream and up to the other side; down into Kahauiki and up to the other side; turned right to the houses of the Portuguese people; along the plain to Kauwalua, Kalaikoa's house of bones; down to a coconut grove and along the taro patches of Kahohonu; over to the other side, and from there to a forded stream and up to Kapapakolea, an established resting place for travelers. From there the trail went to Kaleinakauhane, then to Kapukaki, from where one could see the irregular sea of Ewa; then down the ridge to Napeha, a resting place for the multitude that went diving there at a deep pool. This pool was named Napeha (Lean Over), so it is said, because Kualii, a chief of ancient Oahu, went there and leaned over the pool to drink water. The trail began again on the opposite side of the pool and went to the lowland of Halawa, on to Kauwamoa, a diving place and a much-liked gathering place. It was said to be the diving place of Peapea, son of Kamehamehanui of Maui who was swift in running and leaping. The place from which he dove into the water was 5 to 10 fathoms above the pool.
Routes, trails and tracks: Trail breaking among the Inuit of Igloolik
Études/Inuit/Studies, 2004
Despite significant social, economic, and technological changes, travelling remains a significant part of people's lives in the community of Igloolik, in the territory of Nunavut, Canada. When the snow covers the land and the sea ice, travellers start breaking trails, some of which recreate routes that have been used by generations of Inuit. These routes belong to the individual and social memory of the community, and this knowledge affords people safe and reliable travel to hunting and fishing grounds and between communities. This paper analyzes the characteristics of routes traditionally used by the people of Igloolik and explores the differences between land routes and sea-ice routes, the role of the trail breaker, and the characteristics of oral descriptions of routes. Finally, it addresses the issue of how the perception of trails is changing due to generational differences and the use of new transportation technologies. The study of trails and routes reveals some significa...
Kodagu Walking Trails and Indigenous Heritage Making: A Bioregional Study
Pathways: Exploring the Routes of a Movement Heritage, 2022
This article investigates how bioregional reinhabitation contributes to indigenous heritage making. Studying the Indian coffee district of Karnataka, Kodagu, where coffee planting was introduced in colonial times, this article explores that the arrival of the plantation economy led to the local population more consciously using the extensive walking paths to maintain memory and knowledge of plants, animals and traditional practices linked to the ecology of the ‘bioregion’. This ‘Indigenous heritage making has been going on, albeit not using precisely that term, since the nineteenth century. This article argues how Kodagu’s trails have kept evolving as sites of heritage and manifestations of ‘cultural continuity.’
Signifying Ainu Space: Reimagining Shiretoko's Landscapes through Indigenous Ecotourism 1
Recognized as Japan's indigenous peoples in 2008, the Ainu people of Hokkaido have sought to recuperate land and self-determination by physically reenacting Ainu traditional knowledge through ecotourism in Hokkaido. Colonization and assimilation have severed most contemporary Ainu from relations with nonhuman sentient beings (A. kamuy) rooted in land and waterways. Ecotourism provides a context for reenacting an ancestral ontology through engaging in wild food gathering, relearning subsistence practices for cultural transmission, and reinscribing Ainu cultural logics onto the land through stewardship and language. At the same time, the Japanese government's campaign to have Siretok nominated as a UNESCO World Heritage site can be interpreted as an attempt to legitimate Japanese claims to Shiretoko and reinscribe the authority of Japan, as both the proper steward to ensure responsible conservation of Shiretoko but also the rightful owner and proper occupant of the promontory and its surrounding waterways. The article reveals how Ainu attempts to establish relationships and assert ancestral claims with the kamuy in the landscape are stymied by the ongoing reality of settler colonialism and erasure of Ainu presence in the landscape. Further, it explores how a capitalist-driven economy of ecotourism unleashes new dynamics in relations between local Ainu fishers and farmers in Shiretoko and outsider Ainu who seek to develop ecotourist initiatives.