This volume is the most detailed case study of land tenure in Hawai‘i. Focusing on kuleana (homestead land) in Kahana, O‘ahu, from 1846 to 1920, the author challenges commonly held views concerning the Great Māhele (Division) of 1846–1855 and its aftermath. There can be no argument that in the fifty years prior to the 1893 overthrow of the Hawaiian monarchy, ninety percent of all land in the Islands passed into the control or ownership of non-Hawaiians. This land grab is often thought to have begun with the Great Māhele and to have been quickly accomplished because of Hawaiians’ ignorance of Western law and the sharp practices of Haole (white) capitalists. What the Great Māhele did create were separate land titles for two types of land (kuleana and ahupua‘a) that were traditionally thought of as indivisible and interconnected, thus undermining an entire social system. With the introduction of land titles and ownership, Hawaiian land could now be bought, sold, mortgaged, and foreclosed. Using land-tenure documents recently made available in the Hawai‘i State Archives’ Foster Collection, the author presents the most complete picture of land transfer to date. The Kahana database reveals that after the 1846 division, large-scale losses did not occur until a hitherto forgotten mortgage and foreclosure law was passed in 1874. Hawaiians fought to keep their land and livelihoods, using legal and other, more innovative, means, including the creation of hui shares. Contrary to popular belief, many of the investors and speculators who benefited from the sale of absentee-owned lands awarded to ali‘i (rulers) were not Haole but Pākē (Chinese). Kahana: How the Land Was Lost explains how Hawaiians of a century ago were divested of their land—and how the past continues to shape the Island’s present as Hawaiians today debate the structure of land-claim settlements.

Pesqita deRab Kahana constitutes a whole that vastly exceeds the sum of the parts. The theology of the document is stated by that whole, on its own but also through the parts. The components of the document derive from the common theology of Rabbinic Judaism. Most are interchangeable, serviceable for other documents of a comparable character. The theology particular to this document comes to expression only when the entirety of the composite comes into view.

Through close textual analysis as well as a study of historical and literary context, this book shows how the amoraic midrashic collection Pesikta deRav Kahana developed a new homiletical language in an age of religious outreach and persuasion.

Foundations of Human Memory provides an introduction to the scientific study of human memory with an emphasis on both the major theories of memory and the laboratory studies that have been used to test those theories and inspire their further development. Written with the undergraduate student in mind, the text assumes no specific background in the subject, but a general familiarity with scientific method and quantitative approaches to the treatment of data. Foundations of human memory is organized around the major empirical paradigms used to study memory in the laboratory and the theories used to explain data obtained using those paradigms. The text begins with a focus on memory for individual items, building up to memory for associations between items, and finally to memory for entire sequences of items and the problem of memory search. Several major theories of memory are considered in detail, including strength theory, summed-similarity theory, neural network based theories, retrieved-context theory, and theories based on the division of memory into separate short-term and long-term storage systems. The text emphasizes basic research over applied problems, but brings in real-world examples and neuroscientific evidence as appropriate.

Intelligence Work establishes a new genealogy of American social documentary, proposing a fresh critical approach to the aesthetic and political issues of nonfiction cinema and media. Jonathan Kahana argues that the use of documentary film by intellectuals, activists, government agencies, and community groups constitutes a national-public form of culture, one that challenges traditional oppositions between official and vernacular speech, between high art and popular culture, and between academic knowledge and common sense. Placing iconic images and the work of celebrated filmmakers next to overlooked and rediscovered productions, Kahana demonstrates how documentary collects and delivers the evidence of the American experience to the public sphere, where it lends force to political movements and gives substance to the social imaginary.

The life and politics of an American Jewish activist who preached radical and violent means to Jewish survival Meir Kahane came of age amid the radical politics of the counterculture, becoming a militant voice of protest against Jewish liberalism. Kahane founded the Jewish Defense League in 1968, declaring that Jews must protect themselves by any means necessary. He immigrated to Israel in 1971, where he founded KACH, an ultranationalist and racist political party. He would die by assassination in 1990. Shaul Magid provides an in-depth look at this controversial figure, showing how the postwar American experience shaped his life and political thought. Magid sheds new light on Kahane’s radical political views, his critique of liberalism, and his use of the “grammar of race” as a tool to promote Jewish pride. He discusses Kahane’s theory of violence as a mechanism to assure Jewish safety, and traces how his Zionism evolved from a fervent support of Israel to a belief that the Zionist project had failed. Magid examines how tradition and classical Jewish texts profoundly influenced Kahane’s thought later in life, and argues that Kahane’s enduring legacy lies not in his Israeli career but in the challenge he posed to the liberalism and assimilatory project of the postwar American Jewish establishment. This incisive book shows how Kahane was a quintessentially American figure, one who adopted the radicalism of the militant Left as a tenet of Jewish survival.