When I gave a slightly younger girl a balloon she stuffed it in her pocket. ‘Are you hiding it?’ I asked.‘Yes,’ she said.‘Why?’‘So that people don’t take it.’
This was really interesting, it seems as if you have to hide anything that holds value to you. It's a huge contrast from western culture where wealth and material possession is often shown off.
Tannese men always rmly deny any homosexual dalliance on theirisland, although on Malakula and other islands in the north boys’ initiation ritual included same-sex intercourse.
It's interesting to see that one of the first introductions into manhood is sex with another male. In my opinion that seems a little backwards to what most cultures would call the norm. In most cultures, actions such as intercourse are usually things that happen in a very private manner.
The first official lease for Kwajalein land, often known as the “99-year lease,” was signed by Lejolan Kabua in 1964 and provided for $10 per acre per year to the landowners, for the use of the 750 acres of Kwajalein islet only
This seems to be similar to the idea behind Hawaiian Homestead land.
Yet in this photo, the men’s expressions speak of fatigue and heat exhaustion, and perhaps even revulsion, for the air is likely filled with the stench of death
This image gives off a sense of sympathy and respect for the enemy, not common in the way media is normally portrayed during wartime.
Department of Energy used Kwajalein as a support base from which to conduct sixty-seven horrific atomic blasts in Bikini and Enewetak Atolls, permanently altering the contours of lagoons and poisoning the homelands and bodies of people throughout a wide swath of the northern Marshall Islands.
How could they justify doing this when it's blatantly obvious that the consequences of atomic blasts would be severe?
immense power discrepancies that have led to the abuse and dislocation of people from their own land
It's sad that this seems to be a constantly occurring theme throughout the pacific.
Japa-nese were intent on developing education, the economy, and other aspects of the infrastructure in ways that were “unrivaled elsewhere in the Pacific”
Were the marshallese people okay with these changes or did they rebel to the change?
Coral-heads and reefs have names; seemingly invisible sea routes crisscross the surface of the water and are memorized in navigation chants
What is the main factor in giving the reef, various names?
FIGURE 14.Hawaiian triangular torso petroglyph figures in Hawai‘i.
It's incredible to see early signs of interaction evidence. The difference in body shapes sends a clear message of the meeting being between two different groups.
Genealogy is sometimes revealed through the process of introducing one-self.9 For example, when I meet Tongans for the first time, I usually introduce myself by saying “I am Tēvita and Lakalaka Ka‘ili’s son. My paternal grand-father, Soakai Pulu, is from Ma‘ufanga and Kolonga (Tongatapu), and my paternal grandmother, ‘Ilaise Mafi, is from Pangai, Fakakakai, and Hā‘ano, Ha‘apai. My maternal grandfather, Tonga Pōteki Mālohifo‘ou, is from Neiafu and Koloa, Vava‘u, and my maternal grandmother, ‘Ana Tamutamu Toki, is from Tu‘anuku, Vava‘u.” On Maui, I shared my genealogy as part of searching for kinship ties with the Tongan residents.
Breakout room one exmple
For example, the prac-tice of fakahoko kāinga (to join as kin) connects unrelated people as kin
In our local setting, we see this same practice but it instead is referred to as "hanai".
when a performance is superb, the audience shouts “mālie,” meaning ‘beautiful’ or ‘bravo’
this reminded me of the practice of people screaming hana hou after they witness a performance that they enjoyed. Many people view this as a sign of respect for the performer
‘ofa‘ang
love or lover