Essay #2 POLS 326

oct 2019

Essay #2 POLS 326

Climate change and the loss of biodiversity are both interrelated environmental issues that need to be addressed.  The increased levels of carbon dioxide produced by fossil fuels have lead to increased change within the earth's atmosphere.  Man made emissions cause changes within the earth's climate system resulting in new weather patterns that remain in place for an extended period of time.  

  These climate changes in the earth's weather systems affect the variety and variability of life on earth.  The biodiversity of all life on the planet are directly impacted by the earth's climate system and mankindʻs impact on the environment.  In summary our emissions are being trapped in the earth's atmosphere causing a complex and ever increasing change in our planet. Humanity is the one responsible for these increasing changes in our climate.   

   Some examples include; Japanʻs Nuclear waste struggle that are affecting local fishermen, islands disappearing such as Tuvaluʻs sinking islands, and the desecration of the island of Kaʻaholawe.  Each of these examples have a direct connection to man's struggle to care for this sacred earth and all of the sacred creations within it. Each of these are examples of greed, selfishness, and apathy that bring out the fruits of destruction and theft.  The problem that Adam and Eve faced in the garden of choosing to eat from the tree of good and evil instead of choosing the tree of life is the problem that humanity is still facing today. Should man only choose what is beneficial to him?, or will he choose abundant life for all?

  In the April 2002 IPCC Climate Change and Biodiversity paper, some of the summaries include that at the global level human activities have caused and will continue to cause a loss in biodiversity.  Many species will move poleward or upward from their current locations due to climate change, and globally by the year 2080, about 20% of coastal wetlands could be lost due to sea-level rise.  Event further, the risk of extinction will increase for many species that are already vulnerable.  This paper by the Intergovernmental Panel on Climate Change gives us a tangible report that our globe is changing.  The data is in, the reports have been made, and humanity's power is at an all time high. In these reports it has been shown, man is still choosing only to benefit himself.   

In the paper “The Historical Roots of Western European Environmental Attitudes and Values” Callicott gives us some insight on how humanities disregard for earth might have come to be.  Here he analyzes the early chapters of the book of Genesis and the actions in the garden of eden and how three different interpretations are given to influence man. In one interpretation called the “Despotic Interpretation”, man is master, and nature is its slave.  Here earth's natural resources and environment are unruly and need to be conquered. In this kind of interpretation creation is just another tool needed for survival, therefore any means necessary is justified. In another interpretation called the “Stewardship Interpretation” man has special duties and responsibilities given to by God.  To abuse the earth is to violate the trust God has placed to mankind. Here this interpretation is closer the idea that he should care for the earth. And finally the third interoperation called the “Citizenship” interpretation mankind was once a part of the community of Godʻs creation.  But because of His disobedience he chose to eat from the tree of knowledge of good and evil.  What was useful to him was called good, what was less comfortable he called evil. Thus the imbalance of Godʻs creation created by mans ability to choose himself over the environment.

Climate change and the loss of biodiversity can be seen to the connection that was first seen in the garden of eden.  That old temptation from the snake that man could be indeed like God, deciding good from evil paired up with the idea of the despotic interoperation (mostly in modern times), that since now there is no God, he is master.  And thus started the first hundred thousand years of cultivation of his brokenness taking earth's ecological systems for his own benefit and good, and in more modern times the rise of industries and private organizations calling their own interest “good” and everything else “evil”.  But what can stop this generational disconnect and man's lust for power?

Thomas Berry gives us a new story a paradigm shift in his writing “Earth as Sacred Community”.  Here Berry brings us back to a “bio-spiritual” consciousness that calls all of humanity to reflect within and see themselves not only as characters (or subjects) within a story, but in reality they (we) are the story of the universe.  Berry talks about how tiny elements such as atoms to the universe itself is all moving and living in a particular flow and dance interdependent on one another. He challenges us to take the issues in climate change and loss of biodiversity as something personal.  As if your physical body was sick with a kind of cancer, or with a kind of high fever. He likens even humanity to all of creation as one family unity under one body. As if one part of our globe was ill, each of the members of the body would have been affected.  

The challenge here is for people of all professions, cultures, and nations to acknowledge this kind of knowing.  This kind of knowing and awareness that everything is sacred and everything is spiritual. That if you were to harm the earth it would be like harming your own body.  It would come with a perspective of no one should be harmed, and so should our planet. What would you do if you saw your mother being attacked by a stranger wanting to use her for personal gain?  And thus feeling those same kind of emotions when corporate private organizations and industries want to harm our mother earth for their own gain should be a natural reaction. We need the majority having this kind of emotional experience and reaction to speak to these large companies that are harming our environment.  Within the area of loss of biodiversity. When likened to the human race, we are full of culture, languages, and types. For humans to only prefer one race would be a loss to humanity. Each culture has generations of wisdom to pass down, loaded with knowledge and information for us to share and delight in. It is the same with the biodiversity of plants, animals, and terrain.  Each distinction subtle or unsubtle can teach us more than we will ever know.  

In conclusion, we need to bridge the head knowledge with the heart.  The dialog between the sciences and the humanities should happen filling out industries, government, and educational institutions.  With this kind of education the science of climate change will become a more personal one.   

Intergovernmental Pannel On Climate Change. “Handling the Impacts of Climate Change on   Biodiversity.” Climate Change     

Berry, T. (2006). Chapter 4/Earth as a Sacred Community. In Evening Thoughts: Reflecting on Earth as a Sacred Community (1st ed., pp. 43–58). San Francisco, CA: Sierra Club 

Books.Callicott, J. B. (1994). Chapter 2/The Historical Roots of Western European Attitudes and Values. In Earth's Insights (pp. 14–43). Berkeley and Los Angeles, CA: University of California Press.

POLS 326 Biodiversity loss and Deforestation

Biodiversity loss and Deforestation
October 2019

The removal of forests is a cause for the loss of diversity in nature. Forests maintain diverse organisms and landscapes. They are a habitat for wildlife. Forest help to prevent erosion. Forest filter large amounts of water and air. And forest provide food, medicine, and resources for humanity. With the removal of forest we take away whole ecosystems. Many wildlife, plants, and organisms  depend on forests for survival. Many indigenous people groups also depend on forests to maintain their lifestyle and culture. When deforestation occurs wildlife, plants, and indigenous tribes lose their shared and very complex habitats. This loss of complexity and shared environments sometimes are not able to recover when deforestation happens making the ecosystem less diverse. For a rich complex ecosystem to exist there must be biodiversity. This biodiversity helps all of nature to thrive. Deforestation has a direct connection to the lost of biodiversity in our ecosystems.  

In “Thinking like a Mountain” by Aldo Leopold we are introduced to the idea of a biotic community though his experience of watching a wolf die. Though this experience he reflects on the idea of the ecosystem having mutually interconnected and interdependent parts. To lose one part would have negative consequences to the whole. His reflection is key to understanding that each part of the ecological system (including humans) have direct effects upon one another that can be helpful or destructive. Humanity has been a major contributor to the destruction of ecological systems though deforestation. Humanity has created imbalance within our ecosystems. Humanity has not been a friendly neighbor to our plants, animals, and landscapes. With the perspective from “Thinking like a Mountain” humanity is challenged to be sensitive to the complex interconnectedness of natures ecosystems.

Another movement called “Ecofeminism” calls humanity to draw on the concept of gender to analyze the relationships between humans and the natural world. There is a principle based on the feminine qualities to nurture and enhance the quality of life for all. Patriarchal hierarchy has dominated decision making in the west. Ecofeminism emphasizes that both woman and nature should be respected. Both masculine and feminine qualities should be balanced. Harmony and sustainability should replace anthropocentrism and destruction of our ecosystems. In ecofeminism, nature and women produce life and bring balance to masculine. Ecofeminism is challenging the status quo of the patriarchy in environmental issues by being a voice like a mother protecting her children from predators. 

Industries today should be made conscious of the idea that we are all part of this universal ecological system. The injustice done to our environment has been overlooked for the profit of humanity. Deforestation is not just about trees, but about everything that it contains. This universal ecological system is a part of our human history therefore should be treated with great reverence. Each part of the bio-system could be related to different parts of our human body. One would not say to oneself that they donʻt need a certain part of the body. With the perspective of “Ecofeminism” and ideas of “Thinking like a Mountain” we should be treating our environment not as something to benefit from, but as a child or infant that is needing to be cared for, loved and understood. To nurture, make sacrifices for, and strengthen as we would our own bodies. 

With this mindset motivation to restore and sustain our forests so that it can continue to be environments of biodiversity and growth come naturally. The kind of ancient wisdom and modern science ecology become tools humanity can use to be an advocate for planet earth and her ability to restore and heal. Resources can be allocated to reforestation and education. Policies can aide to the health and healing of the planet. Humanity can regain consciousness of their part in the whole. 

 Leopold, Aldo Thinking Like a Mountain

Vandana Shiva, Staying Alive: Women, Ecology and Development (London: Zed Books, 1989).

UHMC HWN 261 Literature and Translation: The Law of the Splintered Paddle

5/4/2019

The Law of the Splintered Paddle

Have you ever heard of the law of the Splintered Paddle?  This law can be found in the Hawaii State constitution, Article 9, Section 10 and states “Let every elderly person, woman, and child lie by the roadside in safety.”  It is a law that has been set in place since 1797 by Kamehameha I. Over the history of this law, many variances and translations have occurred regarding the story of the laws origin.  In this paper we will look at four different sources that reference this law of the Splintered Paddle. Each source comes from different times, places, and lenses that add or take away various aspects of this story.  We will also go over some of the similarities and differences in storytelling styles, details, and possible biases.

The first and earliest source we will look at comes from the 1906 “The Hawaiian Annual”.  This was an annual compilation of information regarding topics and data of Hawaii published by Thomas G. Thrum.  Topics included mythology, language, censusʻs, budgets, etc from around Hawaii by various sources. In this particular translation and the earliest of the sources we will go over regarding Kamehamehaʻs Law of the Splintered Paddle, we will be able to look at a translation done by C.L. Hopkins who was a Hawaiian interpreter for the supreme court.  In this compilation of Hawaiiʻs information and statistics we find our story titles in an article called “Mamalahoa, an Ancient Hawaiian Law” (pg. 81-86). Here it is is interesting to note that Thrum is not the one who has prepared this story. We find a name C.L. Hopkins and attached is his title as Hawaiian Interpreter Supreme Court. Some of the more noticeable aspects of this version is the tone in which the story starts, the kind of vocabulary used.  But more interestingly is the kind of dramatized details provided in this version that pulls the reader to engage in his emotions and follow the writers powerful storytelling methods. Hopkins version of the story is full of details, drama, and even historical names and stories that have cultural and political influence. Despite announcing in his opening of his article that this is a “true and complete narrative” which is quite questionable, Hopkins does give honor and respect to many of the ideas of Hawaii that include the history of Hawaii, historical and significant places, and important Hawaiian names and some moral characteristics.  Despite wondering how Hopkins has obtained the kind of details, quotes, and insights, within this story; for me it was an interesting read that gave provided context regarding how the law of the Splintered Paddle emerged. For readers during that time I would sense this kind of informational entertainment was the common way in which made this story memorable. Even more so, the position held by Hopkins would have made this story credible. Here in this version “Mamalahoa, an Ancient Hawaiian Law” we can remember the story of Kamehameha and his companion that He dearly cherished.

The second source we will look at comes from the 1923 “Westervelts Hawaiian Historical Legends” by W.D. Westervelt.  In this source we see less diversity in its cultural interpretation and rigid vocabulary in his descriptions. Westervelt’s brings attention to himself as author of many of Hawaiiʻs stories, legends, and mythology.  Within the preface of his book “Hawaiian Historical Legends” Westervelt takes freedoms to make off taste claims and highlight his ignorance of Hawaiiʻs history and mythology. Even a step further Westervelt builds himself up as now the hero of Hawaiiʻs “great assistants” for “searching for these fragments of Hawaiian history”.  

 Westervelt’s story of the “Law of Splintered Paddle” does carry a full story but his sentence patterns are shorter and less enthusiastic.  Unlike Hopkins version, Westervelt’s story is harder to read and lacks flow. Even more so, Westervelt bipolar descriptions of Kamehameha and hard to follow story line if filled with insertions of westernized perceptions and judgments of cultural practices and terms.  Kamehameha in this story is called “the Only-Only”, who was chosen to be king by a number of influential chiefs, who in this story Westervelt claims that this “pagan conscience” came to a sense of just dealing only after this incident.

Our third source comes from “Folktales of Hawaii” collected and translated by Mary Kawena Pukui and Laura C.S. Green published in 1995.  Here the story of the Law of the Splintered Paddle is told by a relative of Mary Kawena who’s name is Kaluhiokalani. Mary Kawena has been known to be one of Hawaiiʻs most beloved preservers of Hawaiian culture, language, and stories.  Her collected and translated folktales of Hawaiʻi gives us yet another perspective and version to compare and contrast Kamehamehaʻs law. Mary Pukuiʻs translation is a pleasant read that captures the essence of the story in a concise way.  After reading both Hopkins and Weserveltʻs translations of the law of the splintered paddle, Pukuiʻs translation beautifully combines both stories in a way in which readers can understand. Pukui leaves out much of the “fluff” or fillers of the past two stories and goes straight to the point of how the law came to originate.  What is highly appreciated here is her minimal input of adjectives, unnecessary details, and mustering up a dramatic setting. As Pukui continues to advance the cultural data base of Hawaii readers can pass on this story with ease and excitement. What is quite interesting here in this translation is the incident of the fish spear.  In past stories, the fish spear becomes an obstacle in Kamehameha’s life, in this story it is a way in which Kamehameha contemplates. Furthermore, in this story Kamehameha takes it a step further to abolish human sacrifices. None of these details are mentioned in our past two sources but Pukui does make references to Westervelt and Fornander as sources in which adaptations of those versions could have took place.

And finally our fourth source comes from the Hawaii Legal Auxiliary in connection with members of the Hawaii State Bar Association.  Here the story of the Law of the Splintered Paddle has an educational flavor to it. Located in the material are illustrations by Dietrich Varez with moral and connotations, bold text, and even a glossary of Hawaiian terms.  This addition is the most current compilation of all four translations we will be looking at. Here we find the evolution of our past four translations of Kamhehamehaʻs law now transitioned into educational material for the masses.  This work done by the Hawaii Legal Auxiliary can be a great example of works from the past can be available for the present to teach the future.

In summary one can imagine the constant progression and steadfastness of humanity to adapt, analyze, and utilize the accumulation of history to advance consciousness.  As example of past translations of Kamehamehaʻs law it is not left up to the translators alone, but of the active alive audience and people that perpetuate the ideas. In this paper we have seen that there are no perfect persons but each set of ideas and information that has been passed down become vital for the next set of people to analyze.  

No ka hale pule a'u: A brief History:

"Coastlands, listen to Me in silence, And let the peoples gain new strength; Let them come forward, then let them speak; Let us come together for judgment.”  -Isaiah 41:1

There was never a time when the Kingdom of Hawaii has ever given up its rights as a sovereign state nation.  

During the reign of the Kamehameha family structures were set in place to assure the sovereignty of Hawaii.  

Hawaii had a government, declared independence, been recognized, and was under the league of Nations.

In 1893 the Republic of Hawaii (mostly wealthy sugar planters, and businessmen) overthrew the Kingdom of Hawaii by force of US military.  

The Republic of Hawaii provides Newlands Resolution 1898 “joint resolution” to U.S. but is not a treaty.  It was made a port for the Spanish American war.

No treaty

No consent

No annexation

It has been 200 years since the missionaries (1820) have arrived.  

Their contributions (the missionaries) of Christendom, the written word, and western ideas (land ownership, foreign technology, etc.) made quality advances to the people of Hawaii.  

But there was also negative consequences of the missionaries and western contact.  Such as oppression to Hawaiian culture, tradition, art, religion, and language.

In one sense the Hawaiian people were stripped of their identity, and made to forget the injustice and cruelty of certain American people who planted the seed of colonization in Hawaii.  

Colonization in Hawaii is evident.  It is a stronghold for the American military, a monopoly for wealthy entrepreneurs, and defiled with secular humanistic ideology.  

More and more Hawaiians and people of Hawaii are forgetting the true history of this place, and trading it for the comfort, security, and illusion of the American dream.  

Hawaii was a place of mass food production, high literacy, and sacred lands.

It has been a place of many cutting edge movements in technology, politics, race/ ethnicity, women's rights, etc.

Furthermore, Hawaii has been a neutral sovereign state and under international law no other country can occupy it for their own personal use.  Hawaii was to be a sanctuary for the world. Not just for one country.

Hawaiians and Hawaii people are not waking up to the truth of these facts.

Who has the rights to own land?

Who has the rights to water and water use?

Who will pay for the destruction of sacred sites and the natural land systems?

Its it right for someone to make a profit using what isn't theirs to begin with?

I know we all have to make a living here in Hawaii.  The next practical steps are harder to define, but what I am making a case for today about is the retelling of the truth.  Pulling down the curtain of deceit, deception, and lies.

“He has shown you, O mortal, what is good. And what does the Lord require of you? To act justly and to love mercy and to walk humbly with your God.” -Micah 6:7-8

Moʻokūʻauhau versus Colonial Entitlement in English Translations of the Kumulipo

Samuel Peralta

HAW 261 Spring Break paper on: Moʻokūʻauhau versus Colonial Entitlement in English Translations of the Kumulipo.

 In the published work of Brandy McDougall called “Moʻokūauhau verses Colonial Entitlement in English Translations of the Kumulipo”, McDougallʻs intention is to inform the reader the vast difference between Beckwith translation of the Kumulipo and the translation of the kumulipo done by Queen Liliuokalani.  McDougall identifies the fundamental issue she has between both translations, and brings attention to her points regarding colonial entitlement. It seems to me that the fundamental argument McDougall asserts (and with great reason) is that Liliuokalaniʻs translation has not been given its proper place in history and in contrast Beckwith's translation of the Kumulipo, as the “standard edition”, is an example of colonial entitlement.  Liliuoklaniʻs translation of the Kumulipo is dense with cultural understanding and through the Kumulipo is able to trace her genealogy respectively to the throne. On the other hand Beckwith's translation is critically examined and explained by McDougall to be part of the problem when it comes to perpetuating colonial mentalities. McDougall highlights the sacredness and the rights to indigenous intellectual property and criticizes Beckwith's insensitivity to neglect those rights and sacredness of the Kumulipo in exchange for her own uses and intellectual endeavors.

“Nothing is sacred or forbidden where colonial entitlement is concerned; rather, colonial entitlement asserts itself as a kind of unapologetic academic freedom, and despite often being exercised at the expense of Indigenous peoples’ rights and sovereignty, colonial entitlement goes largely unquestioned by its wielder.” pg. 750

 Colonial entitlement is a subtle and dangerous.  It is subtle because most of the time it goes unnoticed by the common person and dangerous because it is becomes common.  Colonial entitlement seeks to have its own way, by its own powers, without regards for the indigenous or sacred. One example of this can come from Beckwith's translation of the Kumulipo.  Beckwithʻs translations secularize the sacred Kumulipo which latter is used to question the legitimacy of the biological, political, and spiritual connections to the Queen and the ʻāina. Furthermore McDougall questions Beckwith and her stance of loyalty to the Queen because of her lack of respect for the authoritative genealogy in her translation.  This is a prime example where a “colonial” mindset takes indigenous intellectual property and uses it to divide the indigenous people against others. Whether intentional or not intentional, Beckwith manipulates, distorts, and even decimates holy text (according to McDougall). As Beckwith plants seeds of misinformation the cultural environment, authenticity, and Hawaiian people take the collateral damage.  

“Finally, I compare both translations to show how they conflict with each other ideologically and politically. I argue that while Lili‘uokalani’s translation concretizes an active relationship to lived experience and political resistance, Beckwith’s translation asserts an objective distance from the act or effects of translating and aestheticizes to depoliticize.” pg. 751

Continuing on, McDougall stresses the importance of the Kumulipo in the genealogies of Aliʻi.  Before the 1920ʻs there were no printing presses. Hawaii passed on its politics, science, sociology, biology, spirituality through the oral tradition.  It is how generations and generations of the Hawaiian people have structured order from the chaos. There was a direct connection to the realm of the gods and kanaka.  And there was order, hierarchy, and balance. Coded within the Kumulipo was the Moʻokūʻauhau (the geneology), this was the order, the authority in which Queen Liliʻuoklani used to solidify the status of the Kingdom of Hawaiʻi and her family line as the representatives of the Gods as the caretakers of this land.  With this perspective Liliʻuoklani translates the Kumulipo.

“Lili‘uokalani emphasizes Indigenous historical and cultural preservation as her motives:

There are several reasons for the publication of this work, the translation of which pleasantly employed me while imprisoned by the present rulers of Hawaii. . . . The folk-lore or traditions of an aboriginal people have of late years been considered of inestimable value; language itself changes, and there are terms and allusions herein to the natural history of Hawaii, which might be forgotten in future years without some such history as this to preserve them to posterity. Further, it is the special property of the latest ruling family of the Hawaiian Islands.”  pg. 755

 In short Liliʻuoklani writes and establishes her descent from a long succession of monarchs who have ruled Hawaii that comes from a long history.  She connects this idea during the time of the unlawful occupation, and drives the point to the occupiers; that Hawaii is a sovereign holy land and have always been so.

 In contrast Beckwith's story is quite obscure.  Some of the history highlighted in McDougalls paper regarding Beckwith's history was her history in Massachusetts as a child, parents that were both school teachers, and had family ties with the ABCFMʻs first missions to Hawaii in the 1820ʻs.  Here McDougall quickly ties Beckwith with the overthrow through Thurston and the Bayonet constitution and the sugar plantation though her father and the purchasing of the plantation by Alexander and Baldwin. And if that wasnʻt enough Beckwith's ties with Castle and Cook becomes quickly known as well.  Off of McDougalls paper Beckwith seems to have a disadvantage with cultural upbringing and understandings. Even more so, the list of people associated with Beckwith are ones that can be quite questionable when it comes to the benefit of the Hawaii Kingdom. Here I think McDougall drives her point of colonial entitlement even deeper within the characters who personified colonialism themselves (A&B, Castle and Cook, Thruston, etc.)  making contributions to Hawaii's most sacred of text though Beckwith. Here I find myself at a pause. I would like to think that Beckwith was not a part of any colonial agenda, and her intentions and purposes of translating the Kumulipo were mostly justified. On the other hand could Beckwithʻs Kumulipo have been a catalyst for many of the unseen injustices and prejudices that have been overlooked by history? I can now see how that could be a possibility.  

“I think the idea must be abandoned that these earlier genealogies represent a succession of generations rather than of events arranged. . . . Historical accuracy just does not exist as we understand the term, and the painstaking toil of our own scholars in calculating dates far into the past from these oratorical recitations must certainly be abandoned.” -Beckwith pg. 761

 Maybe it is ignorance or a naiverity.  But as Beckwith asserts that the Kumulipo is a simple metaphor and cannot be analyzed intellectually therefore does not have “historical accuracy”.  With those words comes the colonial entitlement of their version of intellectualism as the superior.

      A comparison of the translations:

 McDougall reveals the Queens proficiency in Hawaii thought, understanding, and application of the Hawaiian language and translation.  The translation and interpretation of Hawaiian can be quite complex and very puzzling. Dept of understanding in koana (word meanings and layers), places and chiefs, and even the many meanings of singular words come into the interpretation process that cannot be left to the layman.  When it comes to the translation and interpretation of the Kumulipo McDougall suggest that the Queen's version represents the interpretation with cultural authenticity and genuineness. On the other hand, Beckwith's translation of the Kumulipo has its shortcomings as McDougall writes :

“Beckwith’s translations have been described in the Leib and Day bibliog- raphy as “awkward” and “literal,” and thus failing to fully convey the original Hawaiian poeticisms within the English language. In this way, her translation skills diminish the rhetorics and aesthetics of the Kumulipo, and therein distance readers and depoliticize the text.” pg. 767

 As Beckwith learns to settle in Hawaii with a mindset of entitlement that comes from colonialism (perhaps), we have Queen Liliouklaniʻs version of the Kumulipo that comes down from a long succession of Aliʻi and the experience and understanding that has been bestowed on her by the Gods.  In a debate of whoʻs Kumulipo translation would be the “better one”, after reading McDougallʻs paper I would highly consider none other than Hawaii's Queen to be the one who translates and interprets the mysteries and secrets of Hawaii though the Kumulipo.

Sources:

• Moʻokūʻauhau versus Colonial Entitlement in English Translations of the Kumulipo. By Brandy McDougall
• HWN 261 Lectures by Kiope Raymond

• www.hawaiianhistory.org (cosmology)
• HWN Political History Lectures by Kalekoa Kaʻeo (on colonialism)

Hawaiian Literature in Hawaiian: Moʻolelo

Sam Peralta

HWN 261

2/9/19

Hawaiian Literature in Hawaiian:  Moʻolelo

There are generally two types of styles of storytelling in Hawaii.  One type is called “kaʻao” which are found to be novels, tales, usually fanciful and known as fiction.  The other type is called “moʻolelo”. The word moʻolelo can be split into two words “moʻo” and “ʻōlelo”.  Moʻo can be defined as a succession, series, or lineage, and ʻōlelo defined as the word(s). In european thought it can be defined in the category as non-fiction.  The moʻolelo of Hawaiʻi are narrative histories, historical narratives, cosmogonical, genealogical, and interestingly is layered and intertwined with the mythological and spiritual dynamics of the Hawaiian world view.  Sometimes it can be hard to come to conclusions about whether a story is a Moʻolelo or Kaʻao, but quite possibly that is why Hawaiian literature can be very interesting reads.

In this paper I would like to explore the idea of how Hawaiian moʻolelo, fuses the empirical worldview (sense based experience) with the mystictical worldview (beliefs in the spiritual apprehension of truths that are beyond the the intellect) or at least try.  I would like to take a look at Liliuokalaniʻs interpretation of the Kumulipo and the classic for some ideas and connections that can be found in seemingly polar opposite views (empirical and mystical). The empirical worldview that influences many of the west, has a strong tendency to find “truth” in only what your senses can provide (see, touch, smell, hear, etc.), while the mystical worldview (meditation, revelation, intuition, subjective, etc.) that influences many of the east makes sense of the world through images or stories connected to the divine.  Letʻs take a quick look at how Liliuokalani's interpretation of the Kumulipo has been able to fuse the two.

The Kumulipo : He Pule Hoʻolaʻa Aliʻi

 In the Kumulipo one of Hawaiiʻs creation stories tells the history of the creation of spaces, dynamic beings and creatures, and their connection to a realm which is referred to “the places the gods may enter, but not man.”  Here I find it highly interesting that this moʻolelo is a combination of evolution (how creatures evolved), physcology (how we came to be conscious), geology (landscape and names), and mythology. On one layer the kumulipo can be used in the scientific world and compatible with the theories of evolution, and on the other hand it is embedded in a realm where our human natural senses are not able to comprehend (places gods may enter but not man).  

 On Liliuokalani interpretation of the kumulipo she traces the realm of the divine to the natural man.  And the mystery and connection of how this came to be. Here the mythical images and stories are tangible within the family lines of the Aliʻi.  In what seems to have many deeper layers up for interpretation there seems that one thing really isnʻt too open for interpretation that those in the Aliʻi line are truly sent from the gods.  And to disagree may have been something very devastating to the disagreeing. In that case the myth or non empirical parts of the kumulipo are just as real as the parts that are.

Another interesting to look at the Kumulipo in moʻolelo is how the Kumulipo is multidimensional in nature.  From the perspective of Moʻolelo and more specifically non-fiction literature in most western european literature, divine beings and unseen realms are not considered something to be in the category of “true”.  But in most indigenous and ancient cultures the realm outside the physical universe it is almost always assumed. From weaving into epochs or wā from the natural world to ones outside of this physical one, to mixing in divine beings with the natural man, the moʻolelo of the Kumulipo is of most importance holding very deep historical, genealogical, and mythical mysteries, secrets, and wisdom from the ages.  

References:

Kumulipo:

Kumulipo  https://en.wikipedia.org/wiki/Kumulipo

He Pule Hoʻolaʻa Aliʻi https://www.sacred-texts.com/pac/lku/lku02.htm

Wehewehe.org

Na Mele Lahui (HWN 261)

Sam Peralta

Feb 3 2019

HWN 261

Na Mele Lähui

Na mele Lähui are nationalist songs that are in support, establish and or strengthen Hawaii’s Independence.  Many mele Lähui are written between the overthrow and the illegal annexation of Hawaii to the United States.  On ulukau.org there are recorded 111+ mele Lähui which can be found in the “Buke mele Lähui”, which says that between the years 1880 - 1890+ was a booming voice of the Hawaiian people in the steadfastness resilience towards the political disturbance from the Americas.  

    Na mele Lähui included songs that established nationalist oaths of allegiance to Hawaii using such terms and phrases like“kupa’a” stand firm,
“mahope makou o Liliulani” we support Liliʻuokalani, and the slogan “no ka poe i aloha i ka aina” of the people who love the land.  Other types of mele lähui expression included mele about the national heroes and their stories, trials, and accomplishments while other mele Lähui focused on the individual expression and perception of the current mood, feelings, and stances concerning the political climate of that time.  It was noted that mele Lähui did not follow any kind of distinct pattern of writing style the main purpose of it was for political expression.

    In an article called “I Ka ‘Olelo No Ke Ola: Understanding Indigenous Hawaiian History and Politics Through Hawaiian Language Sources” by Noenoe K. Silva and J. Leilani Basham these two women deepen the understanding and insight of the explosion and the need on how and why Mele Lähui is more than poetry or a past time, but is key in the understanding of the injustice and complexities of Hawaii and its relations to the calvinist missionaries and descendants, power hungry europeans and americans, and the people of the Lähui Hawai’i responses and actions to the battles going on.  Quoting the article on mele Lähui:

 “..mele of this type were continuously published on a regular basis in several newspapers between 1893 and annexation in 1898, creating a body of mele numbering more than three hundred.  These mele lähui are full of detailed historical information on the events of the overthrow, as well as language of admiration for the heroes of the Kanaka. In addition, there is a great deal of language of insult and disparagement for the members of the Committee of Safety and U.S. Minister Stevens. Most importantly, and far outweighing these, are mele that contain expressions of admiration for the lähui (nation, people), the Queen, her government, and even her symbols of leadership and independence, her throne and her palace.”  Researching some about mele Lähui has sparked a whole field of unexplored territory of ideas in my mind that I would like to explore more.  

In 1866 an anthem for the Nation of Hawaii was composed by Queen Liliuokalani called “He Mele Lähui Hawaii”.  I was able to listen to the anthem for the first time while reading the lyrics and I was deeply moved in my spirit.  And in my mind I was deeply troubled by the idea that after 15-20+ years after this anthem, was the illegal occupation and annexation by the United States military and Americans.  In closing in 1895 Liliuokalani composes “Ke Aloha o ka Haku” while she is imprisoned at Iolani Palace, she is baffled at how the missionaries have not acted like the Christ they have professed.  But yet choses to reference the same religion that ironically had imprisoned her. And in Hawaiian like fashion she is able to protest and address complex issues using her knowledge, wisdom, and authority to speak to the oppressor and Lähui with one in the same song with possibly two very different meanings.  To the oppressor showing that the Hawaiian people are practicing the christian faith at higher levels than those missionaries of greed and lust, and possibly to the Hawaiian people, to not lose hope and to remember that there is a Higher power and accountability all will have to face one day.

REFERENCES:

• ULUKAU.ORG (BUKE MELE ALOHA AINA)
• I Ka ‘Olelo No Ke Ola: Understanding Indigenous Hawaiian History and Politics Through Hawaiian Language Sources
  Noenoe K. Silva and J. Leilani Basham
• Nā Kaona o Ke Aloha o Ka Haku: The Hidden Meanings of The Queen's Prayer March 20, 2015
  Lilinoe Kauahikau

on “Literature in Hawaii: Who Gets to Write it?”

  The article by Jennifer Lui on “Literature in Hawaii: Who Gets to Write it?” keys in on the idea that you don’t have to be “Hawaiian” in order to contribute to literature in Hawaii.  In contrast comparison one voice is that you have to be of Hawaiian ethnicity to write Hawaiian literature.  

  Jennifer Lui suggest that sufficient culture understanding, community input, and adapting to modern times gives enough weight for one in Hawaii to be a voice in the Hawaiian islands and history from their perspective.  

  She does understand that there is a need to protect the definition of “Hawaiian”, but she does also see the fine line between discriminating against other ethnicities. 

  There are many “definable” words here left to the readers interpretation.  Words such as “Hawaiian”, “local”, “ethnicity”, “literature”, just to name a few, which makes being non biased and non opinionated very difficult.  

  Throughout the unfolding of history here in Hawaii, there have been many changes, adaptations, and transformations that all have been being built upon the Hawaiian culture.  I find that in one interpretation the idea that only ethnic Hawaiians can write Hawaiian literature can be a little problematic.  

  How much Hawaiian do you have to be, and what defines what a Hawaiian is?  On the other hand, How authentic can Hawaiian literature be without any foundations or cultural understanding in the Hawaii worldview?  Many tough and sometimes emotionally charged questions indeed.  

  Here the worldviewʻs collide which makes for many misinterpretations, misunderstandings, and judgements.  

  This article really sparked my thinking on how to be more culturally aware and honoring to those around me.  So who can write Hawaiian literature?  I think only those who have that calling will know.  

  On one side we need to be able to keep the foundations strong and hold to the cultural authenticity that we have to preserve and understand better the patterns of living those in ancient times had.

  And on the other side, in our every day practical living we need to adapt to the complex world around us that we now have.  

  Therefore there is an even deeper need for more modern thinkers like Jennifer, and authentic deep writers like Haunani to come together in dialogue to blend the past with the present to bring the community into the future.