POLYNESIAN INTERCONNECTIONS celebrates the unity of one Polynesian family related to Europeans, Asians and Aborigines Africans through their ancient heritage and genetics. The term Polynesian means 'many islands' or 'many races.' The Polynesians came from an ancient family of intermixed races and today we share our love with all peoples of the world. We are one family, the human family, the Polynesian family. To the world we say 'ALOHA.' And may the love and spirit of family bring happiness and prosperity into our lives.

Waipio Valley: A Polynesian Journey from Eden to Eden recounts the remarkable migrations of the Polynesians across a third of the circumference of the earth. Their amazing journey began from Kalana i Hauola, the biblical Garden of Eden located along the shore of the Persian Gulf, extended to the Indus River Valley of ancient Vedic India, to Egypt where some ancestors of the Polynesians were on the Israelite Exodus, through Island Southeast Asia and across the Pacific Ocean. They voyaged thousands of miles in double-hull canoes constructed from hollowed-out logs, built with Stone Age tools and navigated by the stars of the night sky. The Polynesians resided on numerous tropical islands before reaching Waipio Valley, the last Polynesian Garden of Eden. Due to their isolation on the islands of the Pacific Ocean, Polynesian religious and cultural beliefs have preserved elements from mankinds past nearer the beginning of human history. Polynesian mythology includes genealogical records of their divine ancestors that extends back to Kahiki, their mystical land of creation and ancient divine homeland created by the gods, epic tales of gods and heroes that preserved records of their ancient voyages, oral chants such as the Hawaiian Kumulipo contain evolutionary creation theories that reflect modern scientific thought, and the belief in a Supreme Creator God.

This 1939 text examines whether the formation of a cohesive ethnology of Polynesia could be possible.

A Primer for Teaching Pacific Histories is a guide for college and high school teachers who are teaching Pacific histories for the first time or for experienced teachers who want to reinvigorate their courses. It can also serve those who are training future teachers to prepare their own syllabi, as well as teachers who want to incorporate Pacific histories into their world history courses. Matt K. Matsuda offers design principles for creating syllabi that will help students navigate a wide range of topics, from settler colonialism, national liberation, and warfare to tourism, popular culture, and identity. He also discusses practical pedagogical techniques and tips, project-based assignments, digital resources, and how Pacific approaches to teaching history differ from customary Western practices. Placing the Pacific Islands at the center of analysis, Matsuda draws readers into the process of strategically designing courses that will challenge students to think critically about the interconnected histories of East Asia, Southeast Asia, Australia, the Pacific Islands, and the Americas within a global framework.

From their earliest encounters with Indigenous Pacific Islanders, white Europeans and Americans asserted an identification with the racial origins of Polynesians, declaring them to be racially almost white and speculating that they were of Mediterranean or Aryan descent. In Possessing Polynesians Maile Arvin analyzes this racializing history within the context of settler colonialism across Polynesia, especially in Hawai‘i. Arvin argues that a logic of possession through whiteness animates settler colonialism, by which both Polynesia (the place) and Polynesians (the people) become exotic, feminized belongings of whiteness. Seeing whiteness as indigenous to Polynesia provided white settlers with the justification needed to claim Polynesian lands and resources. Understood as possessions, Polynesians were and continue to be denied the privileges of whiteness. Yet Polynesians have long contested these classifications, claims, and cultural representations, and Arvin shows how their resistance to and refusal of white settler logic have regenerated Indigenous forms of recognition.

The development of complex cultural behaviour in our own species is perhaps the most significant research issue in modern archaeology. Until recently, it was believed that our capacity for language and art only developed after some of our ancestors reached Europe around 40,000 years ago. Archaeological discoveries in Africa now show that modern humans were practicing symbolic behaviours prior to their dispersal from that continent, and more recent discoveries in Indonesia and Australia are once again challenging ideas about human cultural development. Despite these significant discoveries and exciting potentials, there is a curious absence of published information about Asia-Pacific region, and consequently, global narratives of our most celebrated cognitive accomplishment — art — has consistently underrepresented the contribution of Southeast Asia, Australia, and the Pacific Islands. This volume provides the first outline of what this region has to offer to the world of art in archaeology. Readers undertaking tertiary archaeology courses interested in the art of the Asia-Pacific region or human behavioural evolution, along with anyone who is fascinated by the development of our modern ability to decorate ourselves and our world, should find this book a good addition to their library.

The book explores the unique contribution that geographers make to the concept of place attachment, and related ideas of place identity and sense of place. It presents six types of places to which people become attached and provides a global range of empirical case studies to illustrate the theoretical foundations. The book reveals that the types of places to which people bond are not discrete. Rather, a holistic approach, one that seeks to understand the interactive and reinforcing qualities between people and places, is most effective in advancing our understanding of place attachment.