1.
Hawaiian language
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The Hawaiian language is a Polynesian language that takes its name from Hawaiʻi, the largest island in the tropical North Pacific archipelago where it developed. Hawaiian, along with English, is a language of the state of Hawaii. King Kamehameha III established the first Hawaiian-language constitution in 1839 and 1840, Hawaiian was essentially displaced by English on six of seven inhabited islands. In 2001, native speakers of Hawaiian amounted to under 0. 1% of the statewide population, linguists were unsure that Hawaiian and other endangered languages would survive. Nevertheless, from around 1949 to the present day, there has been an increase in attention to. Public Hawaiian-language immersion preschools called Pūnana Leo were started in 1984, the first students to start in immersion preschool have now graduated from college and many are fluent Hawaiian speakers. The federal government has acknowledged this development, for example, the Hawaiian National Park Language Correction Act of 2000 changed the names of several national parks in Hawaiʻi, observing the Hawaiian spelling. A pidgin or creole language spoken in Hawaiʻi is Hawaiian Pidgin and it should not be mistaken for the Hawaiian language nor for a dialect of English. The Hawaiian alphabet has 12 letters, five vowels and seven consonants and it contains an additional consonantal sound okina which is a glottal stop. The island name was first written in English in 1778 by British explorer James Cook and they wrote it as Owhyhee or Owhyee. Explorers Mortimer and Otto von Kotzebue used that spelling, the initial O in the name is a reflection of the fact that unique identity is predicated in Hawaiian by using a copula form, o, immediately before a proper noun. Thus, in Hawaiian, the name of the island is expressed by saying O Hawaiʻi, the Cook expedition also wrote Otaheite rather than Tahiti. The spelling why in the name reflects the pronunciation of wh in 18th-century English, the spelling hee or ee in the name represents the sounds, or. Putting the parts together, O-why-ee reflects, an approximation of the native pronunciation. American missionaries bound for Hawaiʻi used the phrases Owhihe Language and Owhyhee language in Boston prior to their departure in October 1819 and they still used such phrases as late as March 1822. However, by July 1823, they had begun using the phrase Hawaiian Language, in Hawaiian, ʻŌlelo Hawaiʻi means Hawaiian language, as adjectives follow nouns. Hawaiian is a Polynesian member of the Austronesian language family and it is closely related to other Polynesian languages, such as Marquesan, Tahitian, Māori, Rapa Nui, and less closely to Samoan and Tongan. According to Schütz, the Marquesans colonized the archipelago in roughly 300 CE followed by waves of immigration from the Society Islands
Hawaiian language
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Seal of Hawaii
Hawaiian language
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Headline from May 16, 1834, issue of newspaper published by
Lorrin Andrews and students at
Lahainaluna School
2.
Ancient Hawaii
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Ancient Hawaiʻi is the period of Hawaiian human history preceding the unification in 1810 of the Kingdom of Hawaiʻi by Kamehameha the Great. Researchers had based their estimates of first settlement by Polynesian long-distance navigators sometime between 300 and 800, in 2010, a study was published based on radiocarbon dating of more reliable samples and it suggests that the islands were settled much later, within a short timeframe, in c. The islands in Eastern Polynesia have been characterized by the continuities among their cultures, diversified agroforestry and aquaculture provided sustenance for Native Hawaiian cuisine. Tropical materials were adopted for housing, elaborate temples were constructed from the lava rocks available. The rich natural resources supported a dense population, organized by a ruling class. Captain James Cook made the first known European contact with ancient Hawaiians in 1778 and he was followed by many other Europeans and Americans. There have been changing views about initial Polynesian discovery and settlement of Hawaii, radiocarbon Dating in Hawaii initially indicated a possible settlement as early as 124. Patrick Vinton Kirchs books on Hawaiian archeology, standard textbooks, date the first Polynesian settlements to about 300 with more recent suggestions by Kirch as late as 600, Other theories suggest dating as late as 700 to 800. In 2010 researchers announced new findings using revised, high-precision radiocarbon dating based on more reliable samples than were used in many dating studies. According to this research, settlement of the Hawaiian Islands took place ∼1219–1266CE and this rapid colonization is believed to account for the remarkable uniformity of East Polynesia culture, biology and language. Some writers believe that there were settlers in Hawaiʻi, peoples who were forced back into remote valleys by newer arrivals. They claim that stories about menehune, little people who built heiau and fishponds, the colonists brought along with them clothing, plants and livestock and established settlements along the coasts and larger valleys. Upon their arrival, the settlers grew kalo, maiʻa, niu, ulu, and raised puaʻa, moa, and ʻīlio, although these meats were eaten less often than fruits, vegetables, and seafood. Popular condiments included paakai, ground nut, limu. In addition to the foods they brought, the settlers also acquired ʻuala, a few researchers have argued that the presence of the sweet potato in the ancient Hawaiian diet is evidence of pre-Columbian trans-oceanic contact with the Americas. The Pacific rat accompanied humans on their journey to Hawaiʻi, estuaries and streams were adapted into fishponds by early Polynesian settlers. Packed earth and cut stone were used to create habitat, making Hawaiians some of the earliest, if not the first, over the course of the last millennium, Hawaiians undertook large-scale canal-fed pond field irrigation projects for kalo cultivation. As soon as arrived, the new settlers built hale
Ancient Hawaii
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Petroglyphs at
Hawaii Volcanoes National Park
Ancient Hawaii
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Priests traveling across Kealakekua Bay for first contact rituals. Each helmet is a gourd, with foliage and tapa strip decoration. A feather-surrounded akua is in the arms of the priest at the center of the engraving.
Ancient Hawaii
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18th century Hawaiian helmet and cloak, signs of royalty.
3.
Native Hawaiians
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Native Hawaiians are the indigenous Austronesian people of the Hawaiian Islands or their descendants. Native Hawaiians trace their ancestry back to the original Polynesian settlers of Hawaii,140,652 people identified themselves as being Native Hawaiian alone. The majority of Native Hawaiians reside in the State of Hawaiʻi, and the rest are scattered among other states, especially in the American Southwest, another is that a single, extended period of settlement populated the islands. Early historians, such as Fornander and Beckwith, subscribed to this Tahitian invasion theory, king Kalakaua claimed that Paʻao was from Samoa. Some writers claim that other settlers in Hawaiʻi were forced into remote valleys by newer arrivals and they claim that stories about the Menehune, little people who built heiau and fishponds, prove the existence of ancient peoples who settled the islands before the Hawaiians. At the time of Captain Cooks arrival in 1778, the population is estimated to have been between 250,000 and 800,000, over the span of the first century after first contact, the native Hawaiians were nearly wiped out by diseases introduced to the islands. Native Hawaiians had no resistance to influenza, smallpox, measles, or whooping cough, the 1900 U. S. Census identified 37,656 residents of full or partial native Hawaiian ancestry. The 2000 U. S. Census identified 283,430 residents of Native Hawaiian or Pacific Islander ancestry, the Hawaiian language was once the primary language of the native Hawaiian people, today, native Hawaiians predominately speak the English language. A major factor for this change was an 1896 law that required that English be the medium and basis of instruction in all public. This law prevented the Hawaiian language from being taught as a second language, in spite of this, some native Hawaiians have learned ʻŌlelo as a second language. Nowadays ʻŌlelo Hawaiʻi is the language of the State of Hawaii. The Hawaiian language has been promoted for revival most recently by a program of cultural preservation enacted in 1978. Programs included the opening of Hawaiian language immersion schools, and the establishment of a Hawaiian language department at the University of Hawaiʻi at Mānoa, as a result, Hawaiian language learning has climbed among all races in Hawaiʻi. In 2006, the University of Hawaii at Hilo established a program in the Hawaiian Language. In fall 2006, they established a program in the Hawaiian Language. In addition to being the first doctoral program for the study of Hawaiian, both the masters and doctoral programs are considered by global scholars as pioneering in the revival of native languages. Hawaiian is still spoken as the language by the residents on the private island of Niʻihau. Alongside ʻŌlelo Hawaiʻi, some Maoli spoke Hawaiʻi Sign Language, little is known about the language by Western academics and efforts are being made to preserve and revitalize the language
Native Hawaiians
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Kalaimanokahoʻowaha
Native Hawaiians
Native Hawaiians
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Kalākaua
Native Hawaiians
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David Malo
4.
New Age
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The New Age is a term applied to a range of spiritual or religious beliefs and practices that developed in Western nations during the 1970s. Precise scholarly definitions of the New Age differ in their emphasis, although analytically often considered to be religious, those involved in it typically prefer the designation of spiritual and rarely use the term New Age themselves. Many scholars of the subject refer to it as the New Age movement, although others contest this term, such prominent occult influences include the work of Emanuel Swedenborg and Franz Mesmer, as well as the ideas of Spiritualism, New Thought, and Theosophy. Although the exact origins of the phenomenon remain contested, it is agreed that it developed in the 1970s and it expanded and grew largely in the 1980s and 1990s, in particular within the United States. By the start of the 21st century, the term New Age was increasingly rejected within this milieu, despite its highly eclectic nature, a number of beliefs commonly found within the New Age have been identified. Theologically, the New Age typically adopts a belief in a form of divinity which imbues all of the universe. There is thus a strong emphasis on the authority of the self. This is accompanied by a belief in a wide variety of semi-divine non-human entities, such as angels and masters, with whom humans can communicate. There is also a focus on healing, particularly using forms of alternative medicine. Those involved in the New Age have been primarily from middle, the New Age has generated criticism from established Christian organisations as well as modern Pagan and indigenous communities. From the 1990s onward, the New Age became the subject of research by scholars of religious studies. The New Age phenomenon has proved difficult to define, with much scholarly disagreement as to its scope, the scholars Steven J. Sutcliffe and Ingvild Sælid Gilhus have even suggested that it remains among the most disputed of categories in the study of religion. According to Hammer, this New Age was a fluid and fuzzy cultic milieu and he thus argued against the idea that the New Age could be considered a unified ideology or Weltanschauung, although he believed that it could be considered a more of less unified movement. Conversely, various scholars have suggested that the New Age is insufficiently homogenous to be regarded as a singular movement. There is no authority within the New Age phenomenon that can determine what counts as New Age. Many of those groups and individuals who could analytically be categorised as part of the New Age reject the term New Age in reference to themselves, some even express active hostility to the term. Rather than terming themselves New Agers, those involved in this milieu commonly describe themselves as spiritual seekers, other figures have argued that the sheer diversity of the New Age renders it too problematic for such use. In discussing the New Age, academics have varyingly referred to New Age spirituality and those involved in the New Age rarely consider it to be religion—negatively associating that term solely with organized religion—and instead describe their practices as spirituality
New Age
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A New Age
Rainbow Gathering in Bosnia, 2007
New Age
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Prominent esoteric thinkers who influenced the New Age movement include Helena Blavatsky (left) and Carl Jung (right)
New Age
New Age
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This barrel house was the first dwelling constructed at the
Findhorn Ecovillage.
5.
Heiau
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A heiau is a Hawaiian temple. Only the luakini was dedicated through human sacrifice, there are two types of luakini. They were called the ʻohiʻa ko and hakuʻohiʻa, Heiau were made in different architectural styles depending upon their purpose and location. At the official end of Hawaiian religion in 1819 under pressure from Christian missionaries, many were deliberately destroyed, Heiau are still considered sacred by many of the inhabitants of Hawaii, and some are not open to the public. In ancient times, only chiefs and priests were allowed some of these heiau. Some heiau structures have been fully restored physically and are operated in the 21st century as public attractions, Heiau were made in different shapes depending upon their purpose, varying from simple stone markers to large stone platforms, which were both parts of human sacrificial temples. Their shapes could be rectangular, square, or rounded, some consisted of simple earth terraces, while others were elaborately constructed stone platforms. They could be placed on hills, cliffs, level earth, valleys, some koʻa or fishing shrines were built underwater. Heiaus of the people varied in size, large heiaus were built by prominent people while small heiaus were built by the humble. US missionary Hiram Bingham described a heiau he saw on route hiking between the summits of Mauna Kea and Hualalai, made of piled lava rock, it was a square of 100 feet, with walls eight feet high and four feet thick. A doorway led through the middle of the north wall, eight pyramids surrounded the outside of the temple. Made also of piled lava rock, they were 12 feet in diameter and 12 to 15 feet high, the luakini poʻokanaka were large heiaus. Only the Aliʻi nui of an island or moku could use type of heiau. Other chiefs or the makaʻainana that built this type of heiau were considered rebels and this type of heiau was usually built alongside coastlines, in the interior of the land, or on mountain sides. The largest heiau on Oahu is Puʻu O Mahuka, which covers almost two acres of land, the heiau most commonly preserved are war temples of the later period of history. They are composed of stone platforms with various structures built upon them. The structures were used to house priests, sacred ceremonial drums, sacred items, there were also altars on which to offer sacrifices. The heiau were sacred places, only the kahuna and certain sacred alii were allowed to enter, the largest heiau known to exist, Hale O Piilani Heiau, is a massive, three-acre platform with fifty-foot retaining walls, located in Hāna on Maui
Heiau
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Hale O Pi'ilani Heiau, near
Hāna on Maui
Heiau
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Pu'u O Mahuka Heiau
Heiau
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An illustration of a heiau at
Kealakekua Bay at the time of
James Cook 's third voyage, by William Ellis.
Heiau
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Heiau on
Necker Island (Mokumanamana), Northwestern Hawaiian Islands
6.
Kamehameha I
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Kamehameha I, also known as Kamehameha the Great, full Hawaiian name, Kalani Paiʻea Wohi o Kaleikini Kealiʻikui Kamehameha o ʻIolani i Kaiwikapu kauʻi Ka Liholiho Kūnuiākea was a Hawaiian king. He conquered most of the Hawaiian Islands, formally establishing the Kingdom of Hawaiʻi in 1810, by developing alliances with colonial powers, Kamehameha preserved Hawaiʻis independence. Kamehameha is remembered for the Kānāwai Māmalahoe, the Law of the Splintered Paddle, accounts of Kamehameha Is birth vary. Hawaiian historian Samuel Kamakau published an account in the Ka Nupepa Kuokoa in 1867 and this version was challenged by the oral history of the Kaha family, as published in newspaper articles also appearing in the Kuoko. Her version is verified by others within the Kaha family, Kamehameha is considered the son of Keōua, founder of the House of Keoua, and Kekuʻiapoiwa II. Keōua and Kekuʻiapoiwa were both grandchildren of Keaweʻīkekahialiʻiokamoku, Aliʻi nui of the island of Hawaiʻi, and came from the district of Kohala, Hawaiian genealogy notes that Keōua may not have been Kamehamehas biological father, suggesting instead Kahekili II of Maui. Either way, Kamehameha was a descendant of Keawe through his mother, Keōua acknowledged him as his son and this was recognized in official genealogies. The traditional mele chant of Keaka, wife of Alapainui, indicates that Kamehameha was born in the month of ikuwā or around November. Alapai had given the child, Kamehameha, to his wife, Keaka, Kamakau wrote, It was during the time of the warfare among the chiefs of Hawaii which followed the death of Keawe, chief over the whole island that Kamehameha I was born. However, his general dating has been challenged, abraham Fornander wrote, An Account of the Polynesian Race, Its Origins and Migrations, when Kamehameha died in 1819 he was past eighty years old. His birth would thus fall between 1736 and 1740, probably nearer the former than the latter, a Brief History of the Hawaiian People by William De Witt Alexander lists the birth date in the Chronological Table of Events of Hawaiian History as 1736. At the time of Kamehamehas birth, Keōua and his half-brother Kalaniʻōpuʻu were serving Alapaʻinui, Alapaʻinui had brought the brothers to his court after defeating both their fathers in the civil war that followed the death of Keaweʻīkekahialiʻiokamoku. Keōua died while Kamehameha was young, so Kamehameha was raised in the court of his uncle, Prophecy states that the man who moves the Naha Stone would be the one to unite the islands. Many tried and failed to get the stone to move from its original spot and those who have tried were of high-ranking naha blood. Kamehameha was of nīʻaupiʻo descent and Ululani believed that Kamehameha was not worthy of attempting to move the stone, Ululani then introduced her son Keawe I Kahikona of Keaau Village as the younger brother to Kamehameha, so later they would not fight. In the gathering of the Ohana for Unity, Keawe I Kahi Kona chose Kamehameha I over his father Keawe Mauhili, Kamehameha ignored all negativity and moved the stone. Legend says the stone was overturned, Kamehameha went on to unite the islands through a series of battles. Kamehameha was raised in the court of his uncle Kalaniʻōpuʻu
Kamehameha I
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The god Kū-ka-ili-moku was left to Kamehameha I by his uncle
Kalaniʻōpuʻu
Kamehameha I
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Portrait of King Kamehameha The Great
Kamehameha I
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Kamehameha I in later life. Portrait by Louis Choris
7.
Mau Piailug
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Pius Mau Piailug was a Micronesian navigator from the Carolinian island of Satawal, best known as a teacher of traditional, non-instrument wayfinding methods for open-ocean voyaging. He earned the title of master navigator by the age of eighteen, as he neared middle age, Mau grew concerned that the practice of navigation in Satawal would disappear as his people became acculturated to Western values. In the hope that the tradition would be preserved for future generations. With Maus help, PVS used experimental archaeology to recreate and test lost Hawaiian navigational techniques on the Hōkūle‘a, the successful, non-instrument sailing of Hōkūle‘a to Tahiti in 1976, proved the efficacy of Maus navigational system to the world. To academia, Maus achievement provided evidence for intentional two-way voyaging throughout Oceania, the success of the Micronesian-Polynesian cultural exchange, symbolized by Hōkūle‘a, had an impact throughout the Pacific. It contributed to the emergence of the second Hawaiian cultural renaissance and to a revival of Polynesian navigation and canoe building in Hawaii, New Zealand, Rarotonga and it also sparked interest in traditional wayfinding on Maus home island of Satawal. Later in life, Mau was respectfully known as a grandmaster navigator and he received an honorary degree from the University of Hawaii, and he was honored by the Smithsonian Institution and the Bishop Museum for his contributions to maritime history. Maus life and work was explored in books and documentary films. Mau was born Pius Piailug in 1932, in the village of Weiso, on the coral island of Satawal, in Yap State of the Caroline Islands. Satawal is an island with an area of 1.3 square kilometres. Maus personal connection to the sea early in his life. At the age of four or five, Mau was chosen by his grandfather Raangipi to study as an apprentice navigator, Mau initially protested his grandfathers teaching, preferring to spend his time playing on the beach with children his own age. Raangipi trained Mau as a navigator for many years. Their day would begin at sunrise, when they would eat breakfast together and afterwards, during the evening, Mau would join the men in the canoe house as they drank, listening to their stories about navigation and sailing. Raangipi told the boy that if he chose to become a navigator, Mau could gain respect from his community, eat well. Encouraged, Mau learned basic navigational clues regarding the stars, swells, and birds from Raangipi, after his grandfather died, Mau began training with his father, Orranipui. Mau learned more about navigating by stars from his father, and how to fish, when his father died before he turned fifteen, Mau was adopted by his aunt and uncle. Sometime around the age of eighteen, Maus aunt and uncle sent him to study with Angora, gis studies culminated in his initiation as a master navigator in the Weriyeng school of navigation during the revered pwo ceremony presided over by Angora
Mau Piailug
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"Mau Piailug is from the island of Satawal. It's a mile and a half long and a mile wide. Population 600. Navigation's not about cultural revival, it's about survival. Not enough food can be produced on a small island like that. Their navigators have to go out to sea to catch fish so they can eat." — Nainoa Thompson
Mau Piailug
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Mau Piailug
Mau Piailug
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Mau Piailug's Voyages on Hōkūle‘a
Hōkūle‘a
8.
Satawal
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Satawal is the easternmost island in the Yap island group and is located approximately 70 kilometres east of Lamotrek. The island, which measures 2 kilometres long northeast-southwest, is up to 0.8 kilometres wide, the total land area is 1.3 square kilometres, and is thickly wooded with coconut and breadfruit trees. As there are no anchorages for boats, Satawal is seldom visited by outsiders. Administratively Piagailoe Atoll, located 71 kilometers to the northwest, belongs to Satawal municipality, the native language is Satawalese, a Trukic language closely related to Woleaian, and the entire population of the island numbers approximately 500. Although located in Yap State, the people of Satawal are more closely related, culturally and linguistically, the Satawalese primarily subsist on fishing and some agriculture. They build small houses for sleeping and use the trunks of breadfruit trees for boat-building. Cultural forms primarily revolve around dance and story-telling, and a beverage known as tuba is brewed from fermented coconut milk. As with all of the Caroline Islands, sovereignty passed from Spain to the Empire of Germany in 1899, the island came under the control of the Empire of Japan after World War I, and was subsequently administered under the South Pacific Mandate. The island is best known for its preservation of traditional navigational techniques without the use of instruments, based on indigenous astronomical, despite its small population, Satawal has continued to produce ocean-going canoes and expert navigators versed in these traditions. The best-known of the Satawal master navigators, Mau Piailug, served as mentor, the daily life of Satawal is documented in the Steve Thomas book The Last Navigator, which also treats Mau Piailugs traditional navigation system in some depth. Sanford J. Low produced THE NAVIGATORS, Pathfinders of the Pacific, on March 18,2007, Piailug presided over the first Pwo ceremony for navigators on Satawal in 56 years. At the event five native Hawaiians and eleven others were inducted into Pwo as master navigators, the Polynesian Voyaging Society presented Piailug a canoe, the Alingano Maisu, as a gift for his key role in reviving traditional wayfinding navigation in Hawaii. The Atoll People, Life With The Star Navigators, archived from the original on 21 November 2008. Produced by Sanford J. Low and distributed by The New Film Company, Inc
Satawal
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Satawal Atoll
Satawal
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Satawal Canoe at Okinawa Expo 1975
9.
List of Missionaries to Hawaii
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This is a list of missionaries to Hawaii. Before European exploration, the Hawaiian religion was brought from Tahiti by Paʻao according to oral tradition, notable missionaries with written records below are generally Christian. Several groups were sent from the American Board of Commissioners for Foreign Missions, dole, who became president of the Republic of Hawaii Rev. Samuel Chenery Damon and Julia Sherman Mills, parents of Samuel Mills Damon. Samuel Damon was the publisher of The Friend and he left after about eighteen months in the islands. Rev. Thomas Harris, Dean of Honolulu from 1868 to 1870, from The Church of Jesus Christ of Latter-day Saints, arriving on December 12,1850 on the Imaum of Muscat from San Francisco, Hiram Clark Henry Bigler Hiram Blackwell George Q. Canonized by the Roman Catholic Church in 2009 for dedicating his life to the care of victims on Molokai, eventually succumbing to the disease himself Bishop Libert H. Boeynaems. Hawaiian Catholics, Helio Koaeloa, an early Catholic lay catechist known as the Apostle of Maui, petero Mahoe, early Hawaiian catechist Marie Leahi, early Hawaiian catechumen Protopresbyter Jacob Korchinsky, founded the Russian Orthodox Mission in Honolulu, Hawaii in 1915. He was executed by Soviet authorities in August 1941 and he is under consideration for sainthood in the Russian Orthodox Church. Archimandrite Innokenty Dronoff, served the Russian Orthodox Community in the Hawaiian Islands in the 1930s to 1940s and his final resting place is unknown. He was based out of Hilo, Hawaii. Hawaiian almanac and annual for 1876, Portraits of American Protestant Missionaries to Hawaii. Missionary Album, Portraits and Biographical Sketches of the American Protestant Missionaries to the Hawaiian Islands
List of Missionaries to Hawaii
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Missionaries preaching under kukui groves, 1841
List of Missionaries to Hawaii
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Hiram Bingham I
List of Missionaries to Hawaii
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Lorrin Andrews
List of Missionaries to Hawaii
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Cochran Forbes
10.
Kamehameha V
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Kamehameha V, born as Lot Kapuāiwa, reigned as monarch of the Kingdom of Hawaiʻi from 1863 to 1872. His motto was Onipaa, immovable, firm, steadfast or determined, he worked diligently for his people and his full Hawaiian name prior to his succession was Lota Kapuāiwa Kalanimakua Aliʻiōlani Kalanikupuapaʻīkalaninui. He was born and given the name Lot Kapuāiwa December 11,1830 and his mother was Elizabeth Kīnaʻu and father was Mataio Kekūanāoʻa. His siblings included David Kamehameha, Moses Kekūāiwa, Alexander Liholiho, kapu āiwa means mysterious kapu or sacred one protected by supernatural powers. He was adopted using the ancient Hawaiian tradition called hānai by Princess Nāhiʻenaʻena and he was then adopted by his grandmother Queen Kalākua Kaheiheimālie and step-grandfather High Chief Ulumāheihei Hoapili. He felt that his parents treated him as a stranger in their house. It was planned that he would be Hoapilis heir as Governor of Maui, since King Kamehameha III declared him eligible for the throne, he was educated at the Royal School like his cousins and siblings. He was betrothed to Bernice Pauahi at birth, but she chose to marry American Charles Reed Bishop instead, after leaving school, he traveled abroad with his brother Alexander Liholiho. With the supervision of their guardian Dr. Judd, Lot, after their tour of California, they continued on to Panama, Jamaica, New York City and Washington, D. C. They toured Europe and met with heads of state including French president Louis Napoleon, British prince consort Albert. From 1852 to 1855 he served on the Privy Council, and he was Minister of the Interior from 1857 to 1863, chief justice of the supreme court from 1857 to 1858, and held other offices. His more charismatic younger brother Prince Alexander Liholiho was chosen to become King Kamehameha IV in 1854 and he came to power on November 30,1863, after his brothers death, but refused to uphold the previous constitution of 1852. In May 1864 he called for a constitutional convention, on July 7,1864 he proposed a new constitution rather than amending the old one. The convention ran smoothly until the 62nd article and it limited voters to being residents who passed a literacy test and possessed property or had income qualifications. On August 20,1864, he signed the 1864 Constitution of the Kingdom of Hawaii, the constitution was based on the original draft but 20 articles were deleted. When he appointed Charles de Varigny, a French national, as minister of finance in December 1863, in reality, his foreign policy remained the same. Later de Varigny became minister of foreign affairs from 1865–1869 and he was the first king to encourage revival of traditional practices. Under his reign, the laws against kahunaism were repealed, a Hawaiian Board of Medicine was established, with kahuna members, and laau lapaau or Hawaiian medicine was again practiced
Kamehameha V
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Kamehameha V
Kamehameha V
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Prince Lot Kapuāiwa, traveling abroad in 1850.
11.
1887 Constitution of the Kingdom of Hawaii
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It became known as the Bayonet Constitution for the use of intimidation by the armed militia which forced King Kalākaua to sign it or be deposed. The document denied the King most of his authority, empowering the legislature. Their concerns about Gibson stemmed from the fact that he supported the king’s authority, the meeting was called to order by Sanford B. Dole, and chaired by Peter Cushman Jones, the president of the largest sugarcane plantation agency in Hawaii, the Hawaiian League and Americans controlled a vast majority of the Kingdom of Hawaii’s wealth. Lorrin A. Thurston, the instigator of the subsequent overthrow of the Hawaiian monarchy. The meeting also insisted a new constitution be written, on the next morning, July 1,1887, a shipment of arms was discovered from a neutral Australian ship. The Honolulu Rifles took control and arrested and almost hanged Gibson, Thurston then became the powerful interior minister although Englishman William Lowthian Green was nominally head of the Cabinet as Minister of Finance. Gibson was later exiled to San Francisco, over less than a week, the new constitution was drafted by a group of lawyers, including Thurston, Dole, William Ansel Kinney, William Owen Smith, George Norton Wilcox, and Edward Griffin Hitchcock. All were also associated with the Hawaiian League, which had wanted the end of the kingdom. Kalākaua signed the document July 6,1887, despite arguments over the scope of the changes and it stripped the king of most of his personal authority, empowering the legislature and cabinet of the government. It has since widely known as the Bayonet Constitution because of the threat of force used to gain Kalākauas cooperation. While Thurston and Dole denied this use of coercion and threats, Queen Liliuokalani asserted that Kalakaua’s life was threatened, the new constitution was never ratified in the Hawaiian Kingdoms legislature. The 1887 constitution replaced the absolute veto, allowed to the king. It also removed language from the 1864 constitution implying that the king was above the law, the cabinet was now allowed to vote in the legislature, but to reduce the kings influence, he was not allowed to appoint legislators to any other government post. The legislature also gained the authority to imprison those that disrespected, published reports or comments about or threatened or assaulted any of its members. The 1887 constitution had also attempted to limit spending, which had become a problem under Kalakauas reign, namely with the costly construction. The constitution stipulated that the King was required to appoint a Minister of Finance to oversee government spending, the 1887 constitution made significant changes to voting requirements. It allowed foreign resident aliens to vote, not just naturalized citizens, asians, including subjects who previously enjoyed the right to vote, were specifically denied suffrage
1887 Constitution of the Kingdom of Hawaii
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King David
Kalākaua (left) signed the 1887 Constitution under threat of force;
Lorrin A. Thurston (right) was one of its writers.
1887 Constitution of the Kingdom of Hawaii
12.
Surfing
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Surfing is a surface water sport in which the wave rider, referred to as a surfer, rides on the forward or deep face of a moving wave, which is usually carrying the surfer towards the shore. Waves suitable for surfing are primarily found in the ocean, however, surfers can also utilize artificial waves such as those from boat wakes and the waves created in artificial wave pools. The term surfing refers to the act of riding a wave, regardless of whether the wave is ridden with a board or without a board, and regardless of the stance used. The native peoples of the Pacific, for instance, surfed waves on alaia, paipo, and other such craft, and did so on their belly and knees. The modern-day definition of surfing, however, most often refers to a riding a wave standing up on a surfboard. Another prominent form of surfing is body boarding, when a surfer rides a wave on a bodyboard, either lying on their belly, drop knee, other types of surfing include knee boarding, surf matting, and using foils. Body surfing, where the wave is surfed without a board, using the surfers own body to catch, recently with the use of V-drive boats, Wakesurfing, in which one surfs on the wake of a boat, has emerged. For centuries, surfing was a part of ancient Polynesian culture. Surfing may have first been observed by British explorers at Tahiti in 1767, samuel Wallis and the crew members of the Dolphin who were the first Britons to visit the island in June of that year. Another candidate is the botanist Joseph Banks being part of the first voyage of James Cook on the HMS Endeavour, who arrived on Tahiti on 10 April 1769. Lieutenant James King was the first person to write about the art of surfing on Hawaii when he was completing the journals of Captain James Cook upon Cooks death in 1779. When Mark Twain visited Hawaii in 1866 he wrote, In one place we came upon a company of naked natives. In July 1885, three teenage Hawaiian princes took a break from their school, St. Mathew’s Hall in San Mateo. George Freeth is often credited as being the Father of Modern Surfing and he is thought to have been the first modern surfer. In 1907, the interests of the land baron Henry E. Huntington brought the ancient art of surfing to the California coast. While on vacation, Huntington had seen Hawaiian boys surfing the island waves, looking for a way to entice visitors to the area of Redondo Beach, where he had heavily invested in real estate, he hired a young Hawaiian to ride surfboards. George Freeth decided to revive the art of surfing, but had success with the huge 16-foot hardwood boards that were popular at that time. When he cut them in half to them more manageable, he created the original Long board
Surfing
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A surfer at the Cayucos Pier,
Cayucos, California
Surfing
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Surfing on the
Gold Coast, Queensland Australia
Surfing
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Synchronised surfing, Manly Beach, New South Wales, 1938–46
Surfing
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A surfer wipes out
13.
Gidget (film)
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Gidget is a 1959 Columbia Pictures CinemaScope feature film. It stars Sandra Dee, Cliff Robertson, and James Darren in a story about a teenagers initiation into the California surf culture, the film was directed by Paul Wendkos. The movie featured the first of many appearances by the character Gidget. The screenplay was written by Gabrielle Upton, a nom de plume of Gillian Houghton who was head writer of the soap opera The Secret Storm. The story was based on Kohners 1957 novel Gidget, the Little Girl with Big Ideas, Gidget is credited by numerous sources as the single biggest factor in the mainstreaming of surfing culture in the United States. Frances Lawrence is about to turn 17 years old and is on her summer break between her junior and senior years of high school and she resists the pressure to go manhunting with her girlfriends and laments the days when the girls had fun together without boys. Frances also rejects her parents wishing to fix her up on a date with the son of a friend of the family, on a jaunt to the beach with her bikini-clad girlfriends, flat-chested tomboy Frances meets surfer Moondoggie. She quickly becomes infatuated with him, but he shows no romantic interest, at home, Francie importunes her parents for $25 for a used surfboard. Russ and Dorothy Lawrence grant their daughters request as a birthday present. The gang dubs their female associate Gidget, a word based on girl. She associates with an all-male surfer gang led by the beach bum. Kahuna is a Korean War Air Force veteran twice the age of Frances who was fed up all the rules he had to live by when he flew combat missions. He travels the hemisphere surfing with his pet bird, Kahuna and Gidget enjoy each others company with Gidget questioning how he can survive an aimless and lonely existence without a job. She questions whether if Kahuna knew then what he now would he still make the same lifestyle choice after leaving the Air Force. Kahuna later reflects on Gidgets words after the death of his only friend, hoping to make Moondoggie jealous, Gidget hires one of the other surfers in the gang to be her date to a luau party on the beach. Her plan backfires when the surfer she hired pawns the job off on other than Moondoggie. Gidget lies and tells Moondoggie that it is Kahuna that she wants to make jealous, eventually Moondoggie says something that upsets Gidget and, as she flees the luau, she runs into Kahuna and agrees to take him to a nearby beach house. Alone with Kahuna, Gidget tries to make Kahuna take her virginity, amused, Kahuna attempts to call Gidgets bluff by pretending to take her up on her offer but finds himself falling under her spell
Gidget (film)
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1959 Theatrical Poster
14.
Cliff Robertson
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Clifford Parker Cliff Robertson III was an American actor with a film and television career that spanned half a century. Robertson portrayed a young John F. Kennedy in the 1963 film PT109 and his last well-known film appearances were in 2002 through 2007 as Uncle Ben in the Spider-Man film trilogy. Robertson was born in La Jolla, California, the son of Clifford Parker Robertson, Jr. and his first wife and his Texas-born father was described as the idle heir to a tidy sum of ranching money. Robertson once said, was a romantic figure – tall. He married four or five times, and between marriages hed pop in to see me and he was a great raconteur, and he was always surrounded by sycophants who let him pick up the tab. During the Depression, he tapped the trust for $500,000, Robertsons parents divorced when he was one, and his mother died of peritonitis a year later in El Paso, Texas, at the age of 21. He was raised by his grandmother, Mary Eleanor Eleanora Willingham, in California. He graduated in 1941 from La Jolla High School, where he was known as The Walking Phoenix, merchant Marine in World War II, before attending Antioch College in Yellow Springs, Ohio and dropping out to work as a journalist for a short time. Robertson was President John F. Kennedys personal choice to him in 1963s PT109. The next year, Robertson played a presidential candidate in The Best Man, Late in his life Robertsons career had a resurgence. He appeared as Uncle Ben Parker in Sam Raimis Spider-Man, as well as in the sequels Spider-Man 2 and he commented on his website, Since Spider-Man 1 and 2, I seem to have a whole new generation of fans. That in itself is a fine residual and he was also in the horror film Riding the Bullet. In 1989, he was a member of the jury at the 39th Berlin International Film Festival, Robertson also appeared as a special guest star on Wagon Train for one episode, portraying an Irish immigrant. In 1958, Robertson portrayed Joe Clay in the first broadcast of Playhouse 90s Days of Wine, in 1960, he was cast as Martinus Van Der Brig, a con man, in the episode End of a Dream of Riverboat. Other appearances included The Twilight Zone episodes A Hundred Yards Over the Rim and The Dummy, followed by the The Eleventh Hour in the 1963 episode and he guest-starred on such television series as The Greatest Show on Earth, Breaking Point and ABC Stage 67. He had starring roles in episodes of both the 1960s and 1990s versions of The Outer Limits and he was awarded an Emmy for his leading role in a 1965 episode, The Game of Bob Hope Presents the Chrysler Theatre. He appeared twice as a guest-villain on ABCs Batman as the gunfighter Shame, in 1976, he portrayed a retired Buzz Aldrin in an adaptation of Aldrins autobiography Return to Earth. In 1987, he portrayed Henry Ford in Ford, The Man, from 1983-84, he played Dr. Michael Ranson in Falcon Crest
Cliff Robertson
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Cliff Robertson in 1981
15.
Martin Milner
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Martin Sam Milner was an American film, stage, radio and television actor. Milner is best known for his performances in two series, Route 66, which aired on CBS from 1960 to 1964, and Adam-12. His father was a Polish Jewish immigrant, the family left Detroit when he was a young child and moved frequently before settling in Seattle, Washington, by the time he was nine. There he became involved in acting, first in school, when Milner was a teenager, he moved with his family to Los Angeles where his parents hired an acting coach and later an agent for him. Milner had his first screen test and began his career with his debut in the 1947 film Life with Father in the role of John Day. Less than two weeks after filming for that film ended in August 1946, Milner contracted poliomyelitis and he recovered within a year and had bit parts in two more films before graduating from North Hollywood High School in 1949. He immediately landed a role in the film Sands of Iwo Jima starring John Wayne. He also had a role in Richard Fleischers Compulsion, featuring Orson Welles, on the set of Halls of Montezuma in 1950 he met and befriended actor Jack Webb. Soon thereafter, he began intermittent work on Webbs radio series Dragnet, Milner attended the University of Southern California where he studied theater. He dropped out after a year in the fall of 1950 to concentrate on acting and he made his first television appearance in 1950 as a guest star in episode 28 titled Pay Dirt on The Lone Ranger. That same year, he began a role as Drexel Potter on the ABC Television sitcom The Stu Erwin Show. In 1952, Milner began a stint in the United States Army. He was assigned to Special Services at Fort Ord on Californias Monterey Bay Peninsula and he also emceed and performed in skits in a touring unit show to entertain the soldiers. Milner was encouraged by fellow soldier David Janssen to pursue a career when his time in the Army ended. He also appeared on six episodes of Webbs Dragnet television series between 1952 and 1955, after his military service ended, Milner had a recurring role on The Life of Riley from 1953 to 1958. He was one of the stars of 1967s Valley of the Dolls, in 1960, Milner won the role of Tod Stiles in CBS television series, Route 66, from 1960 to 1964. Created by Stirling Silliphant, Route 66 is essentially about two regular, but distinctly different young men in a car touring the United States, tods traveling partner on his escapades was his friend Buz Murdock, a former employee of his fathers played by George Maharis. During the series season, Milner got a new co-star as Glenn Corbett was brought in to replace Maharis
Martin Milner
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Milner in 1960
Martin Milner
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Milner in 1975
Martin Milner
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Milner (left) and George Maharis in Route 66 publicity still, 1962
16.
Beach Party film
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With this film, AIP is credited with creating the genre. In addition to the AIP films, several contributions to the genre were produced and released by major, according to various sources, the genre comprises over 30 films, with the lower-budget AIP films being the most profitable. The earliest films by AIP, as well as those by other studios, focused on surfing, one of the earliest uses of the term in print is found several times in the June 1965 issue of Mad magazine in an article written by Larry Siegel. Commentators on the genre have used this term as well, occasionally the term “surf movie” refers to a straightforward dramatic film that uses surfing as a backdrop or plot device, such as Big Wednesday or Blue Crush. Both films, which were up-front comedies for teenagers, employed the tried and true formula of a popular trend coupled with romance, arkoff said that he didn’t care much for the Italian production because “there’s not enough there that American teenagers can identify with. But the beach is a setting for a teenage movie. And it doesn’t hurt to show girls in bathing suits. Unlike previous films such as the aforementioned Gidget and Love in a Goldfish Bowl, parental characters do not appear in any of the AIP films, and are rarely mentioned in their plots, if at all. Additionally, these movies were produced as escapism, so the characters in them lived in a world where the focus was on having a good time. The advertising for the films was also fairly suggestive for the period, promising on the poster much in the way of teenage sex. For example, Beach Party teased, “It’s what happens when 10,000 kids meet on 5000 beach blankets. ”While Muscle Beach Party promised, “When 10,000 biceps go around 5,000 bikinis, you know what’s going to happen. ”Likewise, Ski Party intoned, “It’s where the HE’S meet the SHE’s on SKIS – and there’s only one way to get warm. ”Though the clothing for both sexes in the cast was revealing by the standard of the day, the films never featured any sex scenes or nudity. In reality, more “sex” was suggested in these films – as well as their posters and trailers – than in anything the studio had previously produced. Arkoff was able to get 1956 Academy-award winner Dorothy Malone and the popular Bob Cummings as adult supporting characters, the deal came with one caveat, that Funicello not appear in a bikini. With Avalon and Funicello on board, a pairing was evident. American International Pictures produced a series of films that fall into the genre. With the exception of Sergeant Deadhead, Fireball 500 and Thunder Alley, Funicello does not appear in Avalon’s Sergeant Deadhead and Avalon does not appear in Funicello’s Thunder Alley. Although the film was styled as a sequel, its content does not place it in the party genre. As mentioned above, in addition to Avalon and Funicello appearing in every film, AIP employed several newer actors
Beach Party film
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Beach Party (1963) was the first of several "beach party" films by American International Pictures
Beach Party film
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Avalon and Funicello during the filming of
Beach Blanket Bingo
17.
Beach Blanket Bingo
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Beach Blanket Bingo is an American International Pictures beach party film, released in 1965 and was directed by William Asher. It is the fifth, and also best-known, film in the party film series. The film starred Frankie Avalon and Annette Funicello and also featured Paul Lynde, Don Rickles, Linda Evanss singing voice was dubbed by Jackie Ward. A singer, Sugar Kane, is unwittingly being used for publicity stunts for her latest album by her agent, for example, faking a skydiving stunt, meanwhile, Frankie, takes up skydiving at Bonnies prompting, she secretly wants to make her boyfriend Steve jealous. This, of course, prompts Dee Dee to also try free-falling, eric Von Zipper and his Malibu Rat Pack bikers also show up, with Von Zipper falling madly in love with Sugar Kane. To top all this, Bonehead falls in love with a mermaid, eventually, Von Zipper puts the snatch on Sugar Kane. The film takes a The Perils of Pauline-like twist, with the evil South Dakota Slim kidnapping Sugar, cast notes Beach Blanket Bingo was Frankie Avalons last starring role in the beach party films. He appears for only a few minutes in the film, How to Stuff a Wild Bikini. John Ashley, who played Ken in Beach Party, and Johnny in both Muscle Beach Party and Bikini Beach, returns in this film as Steve, playing opposite his real-life wife Deborah Walley. Rat Pack leader Harvey Lembeck is given screen time than ever before in this third film to feature his character. He even gets to sing his own song titled Follow Your Leader, the part of Sugar Kane, played by Linda Evans, was originally intended for Nancy Sinatra. Donna Michelle, who portrays Animal, was Playboy magazines Playmate of the Year for 1964, bobbi Shaw, again is playing her ya, ya Swedish bombshell part. Though this was Rickles fourth film in the series, its the one in which he was allowed to be himself in one scene. He did a little of his act and insulted the cast members, notably asking why Avalon. Elsa Lanchester was originally announced for a role off the back of her performance in Pajama Party. Deleted sequences and songs After the sequence wherein Frankie sings “These Are The Good Times”, Dee Dee leaves the beach club and sings “I’ll Never Change Him” by herself at the beach house. Then, as seen in the print, the two couples arrive together at the beach club as the Hondells are performing “The Cycle Set. ”Movie tie-in Dell Comics published a 12 cent comic book version of Beach Blanket Bingo in conjunction with the movies release. The score for this film, like the four preceding it, was composed by Les Baxter
Beach Blanket Bingo
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theatrical poster
18.
Duke Kahanamoku
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Duke Paoa Kahinu Mokoe Hulikohola Kahanamoku was a Native Hawaiian competition swimmer who popularized the ancient Hawaiian sport of surfing. He was born towards the end of the Kingdom of Hawaii, just before the overthrow and he was a five-time Olympic medalist in swimming. Duke was also a law enforcement officer, an actor, a volleyball player. According to Kahanamoku, he was born in Honolulu at Haleʻākala and he had five brothers and three sisters, including Samuel Kahanamoku. In 1893, the moved to Kālia, Waikiki, to be closer to his mothers parents. Duke grew up with his siblings and 31 Paoa cousins, Duke attended the Waikiki Grammar School, Kaahumanu School, and the Kamehameha Schools, although he never graduated because he had quit to help support the family. Duke was not a title or a nickname, but a given name and he was named after his father, Duke Halapu Kahanamoku, who was christened by Bernice Pauahi Bishop in honor of Prince Alfred, Duke of Edinburgh, who was visiting Hawaii at the time. His mother Julia Paʻakonia Lonokahikina Paoa was a religious woman with a strong sense of family ancestry. His paternal grandfather was Kahanamoku and his grandmother, Kapiolani Kaoeha and they were kahu, retainers and trusted advisors of the Kamehamehas, to whom they were related. His maternal grandparents Paoa, son of Paoa Hoolae and Hiikaalani, growing up on the outskirts of Waikiki, Kahanamoku spent his youth as a bronzed beach boy. At Waikiki Beach he developed his surfing and swimming skills, in his youth, Kahanamoku preferred a traditional surf board, which he called his papa nui, constructed after the fashion of ancient Hawaiian olo boards. Made from the wood of a koa tree, it was 16 feet long, the board was without a skeg, which had yet to be invented. In his later career, he would use smaller boards. On August 11,1911, Kahanamoku was timed at 55.4 seconds in the 100 yards freestyle, beating the world record by 4.6 seconds. He also broke the record in the 220 yd and equaled it in the 50 yd, but the Amateur Athletic Union, in disbelief, would not recognize these feats until many years later. The AAU initially claimed that the judges must have been using alarm clocks rather than stopwatches, Kahanamoku easily qualified for the U. S. Olympic swimming team in 1912. At the 1912 Summer Olympics in Stockholm, he won a medal in the 100-meter freestyle. During the 1920 Olympics in Antwerp, he won medals both in the 100 meters and in the relay
Duke Kahanamoku
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Duke Kahanamoku c. 1912
Duke Kahanamoku
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Duke Kahanamoku with longboard, Los Angeles, 1920
Duke Kahanamoku
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Bronze statue of Duke Kahanamoku at Kuhio Beach, Waikiki
19.
The Big Kahuna (film)
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The Big Kahuna is a 1999 American comedy-drama film adapted from the play Hospitality Suite, written by Roger Rueff, who also wrote the screenplay. The famous 1997 essay Wear Sunscreen is featured at the end of the film, Larry Mann and Phil Cooper, who are both experienced marketing representatives working for an industrial lubricants company, attend a trade convention in Wichita in the American Midwest. They are joined in their hospitality suite by Bob Walker, a man from the companys research department. Larry and Phil are close friends with a history together. Larry faces urgent financial difficulties that he alludes to only obliquely, Bob, an earnest young Baptist, has few if any regrets. Larry explains that their goal is to arrange a meeting with Dick Fuller. While the three wait in their suite waiting for the downstairs to finish, Larry and Phil explain to Bob how to develop. They also make Bob the bartender for the even though he drinks infrequently. Larry remarks that as he has quit smoking, Phil has quit drinking and Bob is religious, even though he made a poor bartender, Bob spends the evening talking to people. In doing so, he chats with the Big Kahuna. Larry and Phil excitedly coach Bob through their pitch on industrial lubricants down to an amount of information Bob can handle, as the pair wait for Bob, they reflect on the nature of human life. However, Bob returns to drop a bombshell, he used the time to religion rather than pitch the companys product. Larry, dumbfounded, challenges Bob and leaves the room devastated, Phil explains to Bob that proselytizing is just another kind of sales pitch. He explains that making real human-to-human contact requires honesty and a genuine interest in other people, Phil gives his reason why he and Larry have a friendship, trust. He then tells Bob that until he can recognize what he should regret, the next morning Phil packs his things. As Larry checks out, he sees Bob talking again to the Big Kahuna in the lobby and they exchange a knowing smile suggesting Bob is using his time with the Big Kahuna more judiciously. The soundtrack during the credits is Everybodys Free, a setting of an essay by Mary Schmich, the film currently holds a 74% fresh rating on Rotten Tomatoes, with the consensus Wonderful adaptation of the stage play. The film received a 56/100 mixed or average reviews on Metacritic, the Big Kahuna at the Internet Movie Database The Big Kahuna at AllMovie The Big Kahuna at Box Office Mojo The Big Kahuna at Rotten Tomatoes The Big Kahuna at Metacritic
The Big Kahuna (film)
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DVD cover
20.
Kevin Spacey
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Kevin Spacey Fowler, better known as Kevin Spacey, is an American actor, film director, producer, screenwriter, and singer. He began his career as an actor during the 1980s before obtaining supporting roles in film. In Broadway theatre, Spacey won a Tony Award for his role in Lost in Yonkers and he was the artistic director of the Old Vic theatre in London from 2004 until stepping down in mid-2015. Since 2013, Spacey has played Frank Underwood in the Netflix political drama series House of Cards, Spacey was born in South Orange, New Jersey, to Kathleen Ann, a secretary, and Thomas Geoffrey Fowler, a technical writer and data consultant. He has two siblings, a sister, Julie, and a brother, Randy. He has English, Swedish, and Welsh ancestry and his family relocated to Southern California when Spacey was four years old. He attended Northridge Military Academy, Canoga Park High School, and then Chatsworth High School in Chatsworth, California, where he graduated co-valedictorian of his class in 1977. At Chatsworth, Spacey starred in the senior production of The Sound of Music. He took Spacey as his stage name, several reports have incorrectly suggested that he took his name in tribute to actor Spencer Tracy, combining Tracys first and last names. He had tried to succeed as a comedian for several years, before attending the Juilliard School in New York City, during this time period, Spacey performed stand-up comedy in bowling alley talent contests. Spaceys first professional appearance was as a spear carrier in a New York Shakespeare Festival performance of Henry VI. The following year, he made his first Broadway appearance, as Oswald in a production of Henrik Ibsens Ghosts, then he portrayed Philinte in Molières The Misanthrope. In 1984, he appeared in a production of David Rabes Hurlyburly, next came Anton Chekhovs The Seagull. In 1986, he appeared in a production of Sleuth in a New Jersey dinner theatre, Lemmon in particular would become a mentor to Spacey. He made his first major appearance in the second-season premiere of Crime Story. Although his interest soon turned to film, Spacey remained actively involved in the theater community. In 1991, he won a Tony Award for his portrayal of Uncle Louie in Neil Simons Broadway hit Lost in Yonkers, Spaceys father was unconvinced that Spacey could make a career for himself as an actor, and did not change his mind until Spacey became well-known. Some of Spaceys early roles include a widowed eccentric millionaire on L. A. Law, the television miniseries The Murder of Mary Phagan, opposite Lemmon, and he earned a fan base after playing the criminally insane arms dealer Mel Profitt on the television series Wiseguy
Kevin Spacey
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Spacey at
South Street Seaport in 2009
Kevin Spacey
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Spacey in 2006
Kevin Spacey
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Spacey at HBO Post Emmys Party, 2008
Kevin Spacey
21.
Wally Amos
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Wallace Wally Amos, Jr. is an American TV personality, entrepreneur and author from Tallahassee, Florida. He is the founder of the Famous Amos chocolate chip cookie brand and he also was the host of the adult reading program, Learn To Read. He currently resides in Kailua, Hawaii where he runs The Cookie Kahuna gourmet cookie brand, Wally Amos lived in Tallahassee, Florida, until he was twelve. When his parents divorced, he moved to Manhattan, New York with his aunt and he showed his interest in cooking at a very young age, and it was from his aunt, who would bake cookies for him, that Amos would develop his chocolate chip cookie recipe. Amos would improve on his aunts recipe, which was uncommon because it included several ingredients not generally associated with chocolate chip cookies. Shortly before graduation, Amos dropped out of school to join the United States Air Force. He earned his high school diploma before being honorably discharged from the military. Returning to New York City, Amos went to college to become a secretary, eventually, he became the agencys first African American talent agent. He signed Simon & Garfunkel and headed the rock n roll department. Amos attracted clients by sending them chocolate chip cookies along with an invitation to visit him and he represented superstars, such as Diana Ross & the Supremes, Sam Cooke, and Marvin Gaye. In 1975, a friend suggested to Amos that he set up a store to sell his cookies, and in March of that year and he started the business with the help of a $25,000 loan from Marvin Gaye and Helen Reddy. The new company began to expand, and, eventually, Famous Amos chocolate chip cookies could be found on supermarket shelves across the United States and he became a well enough known figure culturally that he appeared as himself in the Taxi episode Latkas Cookies in 1981. Thanks in part to the success of his company, he was hired to deliver speeches. He has written ten books, many of which have a theme, including The Cookie Never Crumbles. In 1994, the two partners and subsequently launched Uncle Noname Gourmet Muffins. The company focused on fat-free, nutritious muffins at that time, Uncle Noname ultimately became Uncle Wallys Muffin Company in 1999. The muffins are sold in more than 3,500 stores nationwide, in 1979, Amos long-time friend and publicist John Rosica introduced him to Literacy Volunteers of America. Since that time, Amos has advocated literacy and helped thousands of adults learn to read, in 1987, he also hosted a television series designed to teach others how to read, entitled Learn to Read, produced by Kentucky Educational Television and WXYZ-TV
Wally Amos
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Wally Amos takes children on a reading adventure during Springfest, an event that celebrates children during the Month of the Military Child on
Naval Station Pearl Harbor, April 21, 2007
22.
Maven
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Mars Atmosphere and Volatile EvolutioN Mission is a space probe developed by NASA designed to study the Martian atmosphere while orbiting Mars. Mission goals include determining how the atmosphere and water, presumed to have once been substantial, were lost over time. MAVEN was successfully launched aboard an Atlas V launch vehicle at the beginning of the first launch window on November 18,2013. On September 22,2014, MAVEN reached Mars and was inserted into an elliptic orbit 6,200 km by 150 km above the planets surface. The principal investigator for the spacecraft is Bruce Jakosky of the Laboratory for Atmospheric, on 5 November 2015, NASA announced that data from MAVEN shows that the deterioration of Mars’ atmosphere increases significantly during solar storms. This shift took place between about 4.2 to 3.7 billion years ago, the mission was spawned by NASAs Mars Scout Program, which, although discontinued in 2010, yielded Phoenix, MAVEN, and numerous missions studies. Mars Scout missions target a cost of less than US$485 million, not including launch services, the total project costs up to $671 million. On September 15,2008, NASA announced that it had selected MAVEN to be the Mars Scout 2013 mission, there was one other finalist and eight other proposals that were competing against MAVEN. The name is a use of the word maven, a person who has special knowledge or experience. On August 2,2013, the MAVEN spacecraft arrived at Kennedy Space Center Florida to begin launch preparations, NASA scheduled the launch of MAVEN from the Cape Canaveral Air Force Station on November 18,2013, using an Atlas V401 rocket. The probe arrived in Mars orbit in September 2014, at approximately the time as Indias Mars Orbiter Mission. On October 1,2013, only seven weeks before launch, with the spacecraft nominally scheduled to launch on November 18, a delay beyond December 7 would have caused MAVEN to miss the launch window as Mars moved too far out of alignment with the Earth. On September 22,2014, at approximately 2,24 UTC, MAVEN spacecraft entered orbit around Mars, however, that thick atmosphere was somehow lost to space. The goal of MAVEN is to determine the history of the loss of gases to space. The MAVEN mission has four primary objectives, Determine the role that loss of volatiles to space from the Martian atmosphere has played through time. Determine the current state of the atmosphere, ionosphere. Determine the current rates of escape of gases and ions to space. Determine the ratios of isotopes in the Martian atmosphere
Maven
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Artist's rendering of the MAVEN spacecraft bus
Maven
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MAVEN – Atlas V ignition (November 18, 2013).
Maven
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Artist conception of MAVEN spacecraft
Maven
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Solar Wind Electron Analyzer (SWEA) – measures solar wind and ionosphere electrons.
23.
Morrnah Simeona
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Morrnah Nalamaku Simeona was recognized as a kahuna lapaʻau in Hawaiʻi and taught her updated version of hoʻoponopono throughout the United States, Asia, and Europe. Morrnah was born May 19,1913, in Honolulu, Hawaii, to Kimokeo and Lilia Simeona and her mother, Lilia, was one of the last recognized kahuna laʻau kahea or priest who heals with words. Morrnah was a practitioner of lomilomi massage and for 10 years owned and operated health spas at the Kahala Hilton, among her massage clients at the Hilton spa were Lyndon B. Johnson, Jackie Kennedy, and Arnold Palmer, in 1983, she was recognized as a kahuna lapaʻau and honored as a Living Treasure of Hawaii by the Honpa Hongwanji Mission of Hawaii. In 1976 she began to modify the traditional Hawaiian forgiveness and reconciliation process of hoʻoponopono to the realities of the modern day and her version of hoʻoponopono was influenced by her Christian education and her philosophical studies about India, China, and Edgar Cayce. She had no qualms about adapting traditional concepts to contemporary applications and she presented to schools of higher learning, such as the University of Hawaiʻi and Johns Hopkins University, to medical facilities, religious institutions and business organizations. In 1982 she organized the First World Symposium of Identity of Man, to spread her hoʻoponopono process, she founded Pacifica Seminars in the 1970s and in 1980 The Foundation of ‘I’, Inc. In 1990, she started Pacifica Seminars in Germany, Simeona wrote three textbooks Self-Identity through Hoʻoponopono, Basic 1, Basic 2 and Basic 3. The recommended waiting times for Basic 2 and 3 was for developing deep respect for the Divine presence, in 1990, the English original of Basic 1, 8th edition, was officially translated and printed in German and French. In late fall 1990, her last journey for lectures and seminars took her through Europe to Jerusalem. On January 16,1991, she came back to Germany, senator Daniel Akaka, eulogized Simeona in the Congressional Record. He noted she had learned that the plaster cast of the cast-iron Statue of Freedom. She raised $25,000 to refurbish and restore it, and as a result it was moved and placed on display in the Russell Senate Office Building where, Akaka said, it would serve as a remembrance of Simeona. Cooke, Mary, Meanwhile, back in Honolulu, The Honolulu Advertiser Sifford, Darell, Could a Kahuna’s liturgy have wrought these changes. Interview of Morrnah Simeona, Philadelphia Inquirer Brower, Nancy, She Solves Problems, The Asheville Times Sifford, Darell, Spirit Healer, The Kahuna was convincing, but could she cure an allergy
Morrnah Simeona
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Statue of Freedom' s plaster model cast now resides in the
Capitol Visitor Center
24.
Tohunga
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In the culture of the Māori of New Zealand, a tohunga is an expert practitioner of any skill or art, either religious or otherwise. Tohunga include expert priests, healers, navigators, carvers, builders, teachers and advisors, a tohunga may have also been the head of a whanau but quite often was also a rangatira and an ariki. The equivalent and cognate in Hawaiian culture is kahuna, however, their rites were mainly in the specific fields in which they practiced, as outlined above. Tohunga held knowledge of most spiritual and temporal rites and knowledge in general were passed down many generations by oral communication at wananga. Tools they also used were taonga pūoro for the purpose of calling on divine intervention or assistance from the gods, Tohunga were held to be a dangerous cult or even practitioners of witchcraft in Christian beliefs. Tohunga would touch on fear of magic in which the Christians believed, by this time, much of the language and traditions had been either corrupted or lost with tohunga that had long since died. There is no doubt that the enforcement of Christianity together with the Tohunga Suppression Act has played a dominant role in the obstruction of traditional Māori healing practises. The preservation and transmission of knowledge was and is vital to sustain the future generations of all living and non-living things in the metaphysical world of Māori. Fortunately although in hiding, there were few kaumatua and kuia that held steadfast and true to Māori traditions, tapu was one of the most deeply ingrained beliefs and religious customs of the Māori. The word tapu may be translated as sacred or forbidden, there was a personal tapu and local tapu, tapu of one kind or another faced the Māori everywhere. It often served a similar to some of the Jewish laws of prohibition. All ariki also had a personal tapu which prevented any common person eating out of the same food basket or using anything belonging to the chief. Consequently, such persons had to be fed in the shown in the painting here. This was painted from life at an old-time pa in the Wanganui district, the outer pallisaded fence of the pa, with its roughly carved posts, usually totara, is shown in the background. The tohunga is kneeling on mats in front of a raupo whare in a corner of the settlement. This is his temporary dwelling, for to enter the buildings would infect others with tapu. Tohunga Suppression Act 1907 Best, Elsdon, Māori Religion and Mythology,10,1924 T. R. Hiroa, The Coming of the Māori
Tohunga
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"Matapo, a blind tohunga" in Te Tohunga by Wilhelm Dittmer, 1907
Tohunga
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Tohungas handling the dead would be fed by another, as they would become
tapu and so could not handle food.
25.
Makana Risser Chai
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R. Makana Risser Chai is a researcher and author of books and articles on Hawaiian traditions including massage or lomilomi. Na Moolelo Lomilomi, Traditions of Hawaiian Massage and Healing is the first book on lomilomi to be published by a major publisher and it is a documentary history compiling published accounts of lomilomi since 1779, and unpublished oral histories from native healers collected from 1867 to the 1930s. Hawaiian Massage Lomilomi, Sacred Touch of Aloha received a 2008 Keep It Hawaii award from the Hawaii Tourism Authority for its portrayal of Hawaiian cultural traditions. The photographer is Emmy Award-winner John C, Chai is the co-author, with kumu or teacher Dane Kaohelani Silva, of the chapter on lomilomi from the Mosby book, Massage Modalities. She graduated from the University of California Berkeley, AB with honors,1975, from 1980 to 1990 she was the sole proprietor of Employment Rights Attorneys in San Jose, California, and from 1990 to 2006 the CEO of the Silicon Valley training company, Fair Measures. Hawaiian Journal of History November,2011, http, //www. academia, stay Out of Court, The Managers Guide to Preventing Employee Lawsuits
Makana Risser Chai
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Makana Risser Chai
26.
International Standard Book Number
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The International Standard Book Number is a unique numeric commercial book identifier. An ISBN is assigned to each edition and variation of a book, for example, an e-book, a paperback and a hardcover edition of the same book would each have a different ISBN. The ISBN is 13 digits long if assigned on or after 1 January 2007, the method of assigning an ISBN is nation-based and varies from country to country, often depending on how large the publishing industry is within a country. The initial ISBN configuration of recognition was generated in 1967 based upon the 9-digit Standard Book Numbering created in 1966, the 10-digit ISBN format was developed by the International Organization for Standardization and was published in 1970 as international standard ISO2108. Occasionally, a book may appear without a printed ISBN if it is printed privately or the author does not follow the usual ISBN procedure, however, this can be rectified later. Another identifier, the International Standard Serial Number, identifies periodical publications such as magazines, the ISBN configuration of recognition was generated in 1967 in the United Kingdom by David Whitaker and in 1968 in the US by Emery Koltay. The 10-digit ISBN format was developed by the International Organization for Standardization and was published in 1970 as international standard ISO2108, the United Kingdom continued to use the 9-digit SBN code until 1974. The ISO on-line facility only refers back to 1978, an SBN may be converted to an ISBN by prefixing the digit 0. For example, the edition of Mr. J. G. Reeder Returns, published by Hodder in 1965, has SBN340013818 -340 indicating the publisher,01381 their serial number. This can be converted to ISBN 0-340-01381-8, the check digit does not need to be re-calculated, since 1 January 2007, ISBNs have contained 13 digits, a format that is compatible with Bookland European Article Number EAN-13s. An ISBN is assigned to each edition and variation of a book, for example, an ebook, a paperback, and a hardcover edition of the same book would each have a different ISBN. The ISBN is 13 digits long if assigned on or after 1 January 2007, a 13-digit ISBN can be separated into its parts, and when this is done it is customary to separate the parts with hyphens or spaces. Separating the parts of a 10-digit ISBN is also done with either hyphens or spaces, figuring out how to correctly separate a given ISBN number is complicated, because most of the parts do not use a fixed number of digits. ISBN issuance is country-specific, in that ISBNs are issued by the ISBN registration agency that is responsible for country or territory regardless of the publication language. Some ISBN registration agencies are based in national libraries or within ministries of culture, in other cases, the ISBN registration service is provided by organisations such as bibliographic data providers that are not government funded. In Canada, ISBNs are issued at no cost with the purpose of encouraging Canadian culture. In the United Kingdom, United States, and some countries, where the service is provided by non-government-funded organisations. Australia, ISBNs are issued by the library services agency Thorpe-Bowker
International Standard Book Number
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A 13-digit ISBN, 978-3-16-148410-0, as represented by an
EAN-13 bar code
