Celia Bardwell-Jones

_In this first academic symposium on Hawaiʻi Philosophy, Michael David Kaulana Ing proposes using the term Philosophy as a bridge concept—one that enables culturally diverse communities to articulate their own philosophical traditions while engaging in shared dialogue. The dialogue that would ensue would allow them to discuss their shared interests in meaningful ways. Following up on his proposal, Ing develops an understanding of Hawai__ʻ__i Philosophy that includes the emic __ʻ__Ike Hawai__ʻ__i, the etic __Hawaiian Philosophy, __and K__ā__laimana__ʻ__o as a “thought-carving” middle space that enables Kānaka Hawaiʻi alongside others to search for resources far and wide to make meaning of the world we live in. __Highlighting that Hawai__ʻ__i Philosophy can only take place insofar as it is grounded in practice, Kaipulaumakaniolono Keala cautions about Kānaka __Hawaiʻi_ _demarcating the boundaries of a field when the journey has just begun, while Kamalani Johnson __argues that Hawai__ʻ__i philosophy must be rooted in a Kanaka-centered conceptualization of knowledge. Meanwhile, Bruce Ka__ʻ__imi Watson has chosen to remain visibly silent in this global forum for K__ā__naka, offering a loud but quiet withholding. __Tamara Albertini responds to Ing’s call for a distinctly Hawaiian framework of inquiry, which she describes as “philosophical wayfinding.” Writing as a non-Kanaka Maoli philosopher, she accepts this invitation in the spirit of the guest who does not arrive to consume but to tarry, perceive, and contribute with care. In so doing, she draws on her own methodology of bricolage and flânerie—approaches designed to resist the hierarchization and appropriation of philosophical traditions—in order to engage in a reflective exchange that foregrounds Indigenous knowledge systems. She particularly highlights genealogies of thought rooted in Native Hawaiian culture and embraces Ing’s notion of borrowing as a generative and creative contribution to the evolving landscape of World Philosophies. __Celia __Tagamolila_ _Bardwell-Jones argues that Hawai__ʻ__i__ Philosophy practitioners adopt an ethic of hard incommensurability. She encourages __K__ā__naka__ Hawaiʻi not to allow for integration, fusion or facile comparisons with Hawai__ʻ__i__ Philosophy. Sydney Morrow leans on Ing’s understanding of “bounded multiplicity” to develop an understanding of existential poverty afflicting post-contact __K__a__naka__ society. An alleviation of this poverty would require a different policy analysis as compared to standard economic-driven solutions, she holds. In his reply to his co-panelists, Ing reiterates that the practice of __Hawai__ʻ__i Philosophy must be guided by the principles of __positionality, epistemic humility, ho__ʻ__okama__ʻ__ā__ina, etc. and must support the __K__a__naka community for whom __Hawai__ʻ__i is their ancestral home__. _ _ _.

The notion of "feminist pragmatism" or "pragmatist feminism" has been around since Charlene Haddock Seigfried introduced it two decades ago. However, the bulk of the work in this field has been directed toward recovering the feminist strain of classical American philosophy, largely through renewed interest in the work of Jane Addams. This exploration of the origins of feminism and pragmatism has been fruitful in building a foundation for theoretical considerations. The editors of this volume believe the next logical step is the contemporary application to both theory and experience. Contemporary Feminist Pragmatism is the first book to address the modern significance of the nexus of feminism and pragmatism. The issues explored here include the relationship between community and identity, particularly around the impact of gender and race; reframing political practice regarding feminist pragmatist commitments including education, sustainability movements, and local efforts like community gardens; and the association between ethics and inquiry including explorations of Buddhism, hospitality, and animal-human relationships.

The “transnational turn” in ethnic studies, women’s studies and American studies has shifted the discussion of identity by focusing on the space-between, the liminal space that emerges as a starting point of reflecting on one’s varied social locations.1 In this essay, I would like to theorize the philosophical underpinnings of identity formation and the social ontology of transnational identities through the works of Josiah Royce. In theorizing about the betweenness relation, I examine two concepts in Royce’s work—travel and home—in order to interpret Royce’s motivations and interests in conceiving his theory of community and provincialism. In this essay, I articulate the two requirements of the betweenness..

i thank dr. vink for her impressive analysis of design and introducing me to another method in thinking about institutional organization. I also am deeply grateful for Dr. Vink’s engagement with my work on “Placental Ethics: Addressing Colonial Legacies and Imagining Culturally Safe Responses to Health Care in Hawaiʻi” and responding to the call to re-envision alternative design models in guiding institutional operations that seek community engagement. Responding to this paper helped me to think further about the work I began in that article.Dr. Vink’s project carefully reflects on her experience working with communities in Canada on behalf of hospital administration. Seeking input from differently...

In this essay, I reflect on the contradictions that arise from a personal experience of conflict with my father and the clash of traditional Filipino gender norms in the context of the practice of name changes within the institution of marriage and intersecting feminist critiques of patriarchy. My understanding of the Tagalog amor propio is self-love or self-pride within Filipino culture and signifies one's authority, place, and meaning in the community. As a concept of authority, amor propio encourages practices of respect toward the authority figure. In the context of the home, amor propio is attributed to the father, and members of the family ought to respect his amor propio. This essay examines my own conflicted relationship with my father and my attempts to navigate the complex terrain of amor propio, as a Filipina, feminist/peminist, dutiful daughter. Filipino immigrant families face distinct challenges within family life owing to globalization, colonialism, and racism, so I find Jane Addams's social ethics of filial relations helpful in framing the tension between individual and social claims within the specific cultural values expected of Filipina women as dutiful daughters. Addams's feminist social sensibilities in her work at Hull House were attuned to the plight of daughters and the conflicting claims of the family emergent within the crowded immigrant neighborhoods in Chicago. She was able to articulate and sympathetically understand the generational divide within immigrant families at Hull House and sought to bridge these differences within the context of the family. I reflect on her work in my own experience as a dutiful Filipina daughter.

feminist scholars studying gender in the Pacific have analyzed the conditions of Pacific Islander women with an acute analysis on how the intersections of gender, culture, colonization, and strategies of decolonization aid in framing the experiences of Pacific Islander women. Like many introduced Western institutions in Hawai'i, medical practices in hospitals and clinics have been both criticized and welcomed among Pacific Islanders. Feminist anthropologists Vicki Lukere and Margaret Jolly have diagnosed these conflicting receptions to medical institutions in the Pacific Islands as a reliance on a problematic binary of "modern" and "traditional" medical care. According to Lukere and Jolly, the...

I would like to thank Dr. Gabaccia for her intriguing essay on the origins of the term "nation of immigrants." It really has helped me think about immigration with more historical richness. In my own work, I examine what goes into transnational and diasporic identities. I understand transnational identities as those operating between the loyalties of two or more countries. Going against perhaps unidirectional ways of understanding the immigrant as a foreigner entering into a country, I understand the immigrant identity within a transnational framework where the immigrant negotiates between more than one country. In my larger work, I want to look at the space-between that emerges for many immigrants and.