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

EA Field School 2018 Journal #4

EA Field School Journal #4

  What if instead of using all of our time, energy, and resources on developing our personal structures (homes, buildings, shopping centers, etc) and accumulating resources (material goods, entertainment, and excess) and we spent some attention and a little more energy on helping to restore and revive our natural systems on Maui,  strengthen community, and build up future leaders in helping to shape this island towards a more sustainable lifestyle.
  Ahupuaʻa around Maui start to produce highly nutritional food that we could distribute to our Schools, community neighbourhoods, food banks, and feeding the less fortunate.  Members of the community would be able to work alongside each other sharing, communining, and getting to know one another on deeper levels creating a tight mutual network built on authentic relationships.  And future generations would come to know and experience this kind of environment creating a solid foundation deep within, building character, and producing healthy individuals with a sense of kuleana for their ʻĀina.
  What if wholistic natural food systems were put back into place?  What kind of benefits or challenges would that bring?  What would it require?  Is it possible?
  For millions and millions of years the creation of Hawaiʻi was built with certain potentiality in mind.  It would have seen the most poetic songwriter, romantic artist, insightful and wise creator(s) orchestrated every mountain top, valley, kahawai, wai puna, makani, all pieces of this island to work and function together in interdependency.  Each land feature, territory was given a god to cultivate and teach the coming of kanaka to survive and mālama ʻāina.  It was as if each wahi was treated with purity, sacredness, and respect, first by the god guardians that protected it then passed unto the kupuna and aliʻi who held those secrets.
 Modern insights in todayʻs world has given another angle of perspective.  The geographical landscape and natural catastrophes create the foundation and resources for life.  From volcanic explosions to ice glaciers on top of Haleakalā falling and creating rides in the landscape, to massive mudslides and pounding winds building and blowing minerals originated as far as China.  The ahupuaʻa such as Kaupō area are filled with exciting geographical stories to be rediscovered.  With each geographical realization brings deeper validation of the kupuna who lived on these lands and cultivated them.
  With some problems we face today such as importing 80%+ of our food, materialism, excess entertainment, etc.  Reestablishing a sustainable ahupuaʻa system within the community, from the community, by the community I believe would alleviate many of the tensions and pressures that come from a european westernized culture.  To set up the success of that vision it is necessary for the proper research to be done ma mua.  Research experts such as Scott Fischer, Kiana Frank,  and Noah Lincon are provided important groundwork for the vision of restoration and malama ʻĀina.  As we continue into the vision of a sustainable Hawaiʻi once again models such as Aunty Dona provide a visual for us to experience this dream.
  As we continue to look into the past to gain wisdom on how to move forward it would seem the biggest barriers can be the comfortable chains that bind the mind to greed, apathy, and selfish ambition that come from generations after generations of institutionalized brainwashing.  It is not only till we are exposed and experience “Aloha ʻĀina” for ourselves that we can truly dive deep into being truly connected to the values of the Lā Hui Hawaiʻi.  This experience not only requires deep intellectual understanding but also hard work and dedication, and mostly passionate spirit to truly live out Aloha.

EA Field School 2018 Journal Entry #3

“E ui aku ana au īa ʻoe, Aia i hea ka Wai a Kāne?”

Microbes and Lepo
-Connect kanaka to ʻĀina
-EA through oxygen “breath” entering through the flow of fresh water
-Can create favorable Conditions for Kalo in a complex community of Microbes
How are kanaka connected to the ʻĀina?
  Kanaka have inherited the world of microbes into their kino through the foods we eat, people we surround ourselves, and the world around us.  In the most literal sense we are what we eat.  Our body if not only made of these microscopic organisms but we ingest them in everything we eat.
  In the loʻi water is necessary for the growth of the kalo.  Water from the kahawai is diverted into the patches.  As water flows and moves the EA “air/ breath” gets mixed into the water molecules creating a more “mana full” energy source for the microscopic world to gain of of.  The EA of our foods are truly found in the foods found in traditional practices.
  Microbes create resources for plants, animals and environment to thrive.  Like a social community they work together feeding and communing to create a potent atmosphere for life to thrive.

Microbes and Moʻolelo 
Some moʻolelo of kahiko use traditional storytelling to describe the microbe world:
-Moʻolelo to pass down key information about wahi
-Moʻolelo to remember key times and events
-Moʻolelo to teach valuable lessons to generations
Are moʻolelo kahiko unscientific?
  Those not familiar with the concept of kaona would not be able to appreciate the multi dimensional multi purpose of moʻolelo.  Many misconceptions about Indigenous stories come to the conclusion that these kinds of stories are irrelevant to today's world.  In recent studies this could be the farthest idea from the truth.  Many examples found in moʻolelo kahiko of wahi show how many of the “magic, mystical, even mysterious” events and phenomenons can be traced empirically.  Such as the changing of colors in wai, kumu lāʻau, fish disappearing, etc.  Moʻolelo turn interest not only to the valuable lessons and haʻawina the story holds, but is traced to the natural science of what is happening with its respected worldview.

Microbes and Networks 
Microbes Communicate with each other like as in a network
Microbes create atmospheres for multi cultural environments for diversity of species
Microbes interact in peculiar ways not yet fully understood by science world

“Aia i ke kuahiwi, I ke kualono, i ke awaawa, i ke kahawai; Aia i laila ka Wai a Kāne.”

KUMULIPO

Sam Peralta

Kumulipo

Did The Universe Have a Beginning?

 The question “Why is there something rather than nothing?” has been one of the deepest philosophical questions of mankind which all worldviews must answer.  In the Hawaiian world view the creation of time, space, and matter is infused with the culture, traditions, and history of the Hawaiian people.  The Kumulipo is interested in allowing the listener to be connected and somewhat involved in the process and ongoing of the creation of the universe in contrast to most 16th century philosophy where the individual remains detached and “objective” in his own sense from the universe.  Here from the start we see the Hawaiian worldview interested in calling mankind into history, inviting him to take part in the development of the unknown to the known.  Rather than the question “why is there something rather than nothing?” The question seems more like “what part does humanity have in the history of the universe?”

From the Unknown to Known

 The Kumulipo starts off the first section with the idea of “Po”.  Po can mean a variety of things in the Hawaiian language, and in context of the Kumulipo and various interpretations the definition can include darkness, obscurity, mystery, realm of the gods, and or chaos.  It is interesting to note that the idea of the formation of order of the universe has always come from disorder, this idea has been throughout all creation stories and legends of the major ancient world religions (Mesopotamians, Babylonians, Persians, Egyptian, Judeo Christian, etc).  With the evolution of consciousness creation chants, stories, and legend were effective ways to make sense of the dangers and unknown mysteries of the world.  And as man could articulate more and more of the mysteries and sacred it seemed he could now organize beauty out of the chaos.  And even start to make sense of his surroundings by the world around him.  

Biological Evolution

 Charles Darwin’s theory of Natural Selection gave science and philosophy new ways of seeing the human body development within the context of creation.  In the Kumulipo the stages of the development and process of creation appearances give me the sense of the same kind of idea.  It seems that the evolution of the human body came from stages of animal development, selection, and adaptation.  Each stage of creature development allowed and paved a way for more complex creatures to appear until the first functional human appears. 

Consciousness of the Sacred Realm

 For the first seven or so Wa (epoch/ time span), the Kumulipo finishes with the saying “O ke Akua ke Komo, ‘a’oe komo kanaka”.  Here we are given insight to the awareness of not only the deep understanding of the biological evolution of the human body, but also of the awareness to the realm of the unknown “the spiritual”.  Hawaiians were intune with creation and the force(s) in which sparked life.  They were not naive or ignorant of the fabric layer of the immaterial.  In the Kumulipo we see that this immaterial world is actually the foundation on which the first humans, even gods, could live in.

Consciousness of Creation

 The land and all of creation were in perfect harmony long before humanity became consciousness.  Here in the Kumulipo it is expressed at the end of the first 7 Wa as “Po No”.  “Po No” in the context of the Kumulipo has two possible meanings.  One meaning “darkness indeed”, implying the great mystery that none can fathom in the creation process.  And the other meaning “Pono” the Hawaiian word that cannot be fully expressed in a single English articulation, but is seen or known to mean balanced or in perfect harmony.  Here in the consciousness of creation the Kumulipo is expressing the idea of complete self sustainability as a functional interdependent organism system. 

 One of the hints Hawaiians had the idea of creation being a self sustaining organism is their idea that before the first humans were conscious everything was “Pono”.  

 Other Thoughts:

 Some other thoughts while pondering the Kumulipo is the understanding of the Consciousness of Self, understanding of Social Consciousness, and the Ethical and Moral Implications implied.  Those discoveries are made in the second section of the Kumulipo called “Ao”. 

 The Kumulipo is a very advanced complex narrative of the creation of the universe while weaving in social, moral, and sacred codes to help guide a society of pioneers, adventurers, and warriors.  What made the Kumulipo even more impressive was the writer’s ability to use the Hawaiian language in its most raw original form through melody and rhythm. 

Sources:

Kalekoa Ka’eo HWN Culture 231

Kiope Raymond HWN 107

“Reading Kumulipo” by Peter 5/07/97

Kumulipo “Wikipedia”

Kumulipo Translated by Martha Warren Beckwith

 

HWN Studies 107 ESSAY #2

Sam Peralta

HWN 107

   
 With the first European arrival in 1778 came an introduction to the western worldview.  A worldview very different than the particular conception of the world, or a philosophy of life as the Hawaiian people.  At the start of the 18th century the “Age of Enlightenment” became the dominant view in which much of Europe and the American people have come to known.   The Enlightenment included a range of ideas centered on reason as the primary source of authority and legitimacy and came to advance ideals like liberty, progress, tolerance, fraternity, constitutional government and separation of church and state.  During this “Age of Discovery” period in Europe and America, there were many catalyst that gave these explorers/ voyagers this sense of mission, “calling”, and or duty to “Manifest destiny”.  

“Historian William E. Weeks has noted that three key themes were usually touched upon by advocates of manifest destiny: 1) The virtue of the American people and their institutions; 2) The mission to spread these institutions, thereby redeeming and remaking the world in the image of the United States;  3) The destiny under God to do this work”.  These ideas were willing to become manifested by the people who held them, all that was needed was the places to do so.

 Landing in the 18th and 19th century to Hawaii was not only this type of worldview but things like free ranging livestock, diseases/ sicknesses (which brought losses of human life at the highest levels), and diversion of malama ‘aina to more commercial activities all contributed to the shaking of the core of the Hawaiian worldview which was directly related to the relationship of the ‘aina.  For example because of the commercial venture of sandalwood harvesting and production many of the daily cultural practices were put aside.  Large amounts of sandalwood would take the places of natural resources in which provided nurishment, quality of living, and a relationship to the ‘aina.  Another example would be the types of material goods that was brought in.  The concept of exchanging paper for more choice options such as alcohol, trinkets, and gun powder became a temptation, bartering no longer was the common norm but longing of these foreign material items became a disruption to the social fabric of the Hawaiian people.  With new diseases, desires, and delicacies the people of Hawaii was dealt with even greater pressures and tensions in an ever increasing, changing, and what one could perceive as unstable environment.  With the death of Kamehameha in 1819, Hawaii was now in an ever increasing fragile state.  The lifting of the “Ai kapu” and the time period of the “Ai noa” was now instated by Kamehameha’s son Liholiho.  During this time frame the Ali’i called for a breaking of the “Ai kapu” by presenting an act of defiance to the ancient traditional ways.  This sparked a chain of events that leave some of the Hawaiian people in total trust of their Ali’i nui and the unseen forces and others willing to sacrifice their very lives against this act of negligence.  Within less than a year another universe of ideas are introduced to the Hawaiian people by the ABCFM Calvinist Missionaries.  With ever increasing change these new sets of ideas in politics, economy, spirituality, religion, and tradition bring in new challenges that Hawaiian people had to navigate though.  Learning to read and write english and hawaiian was a great advancement for Hawaii.  This gave great insight to both cultures and an open door to the world and even the next.  But in the back drop of this story, businessman, pharisees, and, schemers continued to investigate ways on how to suppress, steal, and destroy this relationship the people of Hawaii had with their Akua, aumakua, kupuna, and ‘aina.  Here we start to see the denigration of the Hawaiian beliefs and practices, the regulating of the Hawaiian language, and harmful prejudices.  Education systems become english speaking only schools, businesses and churches strive for land ownership, and the replacement of natural land resource managements for exportation of commercial use.  The western mindset becomes a bully in the home lands of the Hawaiian people using its political manipulation for its own selfish gain in the name of “providence”. 

 Ancient cultural practices kept Hawaiians connected to their comlex value system.  It was a way to live in the sacred and to be aware of the unseen.  With oppression facing the Hawaiian way of living, and the forces of colonialism in act, Hawaii was at constant threat by hungry land owners.  These ingredients all added up to the overthrow of the Hawaiian Monarchy in 1893.

Sources:

Changes in Society and Plant Use After 1820

Brief Chronology of Post-contact Hawai’i

Bud Clark Philosophy 101

Kiope Raymond HWN 107

Video: Act of War

Settler Colonialism For HWN 107 Class

Sam Peralta

HWN 107

Settler Colonialism

   Settler colonialism can be used interchangeably with the idea of “dominance hierarchy”.  But first let us look at the world colonialism and its origins.  This idea of extending power over for the purpose of control has been traced first back to Greek influence after the fall of the Bronze Age with population growth no longer sustainable they looked towards seas to direct their people too.  This hunger and need for “tribe” survival no matter how sophisticated they may be now called “colonialism” can be examined further and deeper by looking at the natural structured system found in the the very similar concept in Colonialism called “dominance hierarchies”.   

Dominance hierarchies arises when members of a social group interact, often aggressively to create a ranking system.  Ever since the start and development of creation, dominance hierarchies have been a huge part of survival and adaptation for all of life.  This power struggle and hunger is embedded deep within creation history.  From humanity's most basic beginnings found within the darwinism evolution theory ( or found in Kumulipo) as a basic single celled organism, to the fierce almost impossible odds of organizing and adapting to more complex creatures, for millions and millions of years this dominance power struggle has been the norm for creation.  The necessity of one power (or group of powers) overcoming another for survival has been almost genetically wired within this worldʻs inhabitants.  From the earliest of tribes aiming for survival, conquest, and urges to satisfy their desires, settling and extending collective power for personal gain has, is, and will always be the case.

 But the Hawaiian Story like many other indigenous stories (Africans, Hebrews, Indians, Polynesian islands, etc.) premises their human consciousness not on the random, cruel, and unguided materialistic/ naturalistic processes of evolution.  Life does not begin with the carnal beastly urges for survival, but life begins with the touch of the divine.  The idea of settler colonialism is an ideology of power and hierarchy that stems from the animal kingdom.  Power takes on different forms such as military, diplomacy, science, etc. and uses it for its own tribes agenda, purposes, and wantings.  In the Hawaiian Kingdom like many other cultures in tune with creation and the Creator, life isnʻt random but is built in with sacrifice, offering, and the awareness of the principalities, powers, and authorities seen and unseen.  Life isnʻt about fending for the individualistic self but a more holistic, accountable, consciousness for Akua, others, and self.  Bob Marley sang “emancipate yourself from mental slavery, for none but ourselves can free our minds..” Here I believe he is singing about getting out of the world system of dominance hierarchy, colonialism, imperialism, babylon etc. and stepping where this game cannot be played.  Bob Marley continues to sing about prophets and fulfilling “the book”, he sings about the realm of the sacred, of the unknown, of a reality more real than the ones we can only see with our naturalistic eyes.  The Hawaiian people were deeply in tune with this reality way beyond the years of its oppressors (americans) who only formly copied their oppressors (europeans) and so on (greeks).  As Dr Keanu Sai has said “Sovereignty Continues” for the people of Hawaii.  It is only this ghost or a structure that tempts mankind to participate with this game of power, oppression, and apathy.  With deeper meditation and reflection the structure of “settler colonialism” controls and consumes only those who want to play that game.  For those who have been lead out of this suppressive system structured by the powers of this world it is plain to see that greed, selfish ambition, and apathy has colonized the hearts of persons who have not noticed its enemy of the soul.  In the book of Ephesians chapter six verse twelve it says “... for our struggle is not against flesh and blood, but against the rulers, authorities, powers of this dark world and against the spiritual forces of this evil in the heavenly realms.” 

 E mālama ʻia nā pono o ka ʻāina e na ʻōpio.  ( The traditions of the land are perpetuated by its youth).  Maybe itʻs a lack of knowledge of what the Kupuna already knew and the practice of the sacred traditions, sharing of stories, and prayers that those who have/ are waiting for their salvation really need.  A lift from the structures of this secular world into the realm of the sacred and the tools and wisdom in how to navigate within it.  Settler Colonialism to me seems like a “western world” concept.  For those who do not want to participate in that system, deep thought, council, and wisdom can be taken, to take a leap into the unknown.  For those who have taken that leap into the unknown without wisdom, council, and help most of them do not come back in a sane state.  But the benefits if one makes it to the consciousness of a grand narrative beyond human constructs find themselves surely liberated.  Hawaiian people served their Aliʻi in representation to their faith in the sacred realm.  And for one to leave the sacred, the very reality of living, the place where identity dwells in replacement for a materialistic existence is surely a bad trade off.  In this paper hopefully I tried to make a distinction between “Settler Colonialism” (or Dominance Hierarchy) is in the reality of this world and its powers.  Where if one can take a different approach, and not play the games of this world, and be a -tune with the sacred realm, focusing on words like calling, vision, mission, prophecy, destiny become world's available to discover and adventure in.  I guess when it comes down to it, the attitude and free will choice to choose freedom or slavery, history has shown that humanity usually chooses what its used to.

Refrences:

https://globalsocialtheory.org/concepts/settler-colonialism/

Bob Marley “Redemption Song”

Ephesians 6:12    

Dominance Hierarchies:  Jordan Peterson