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Hawaiian history CHRAPTER 14
Decolonization hawaiian history
Hawaiian history CHRAPTER 14
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While sitting on the beach looking into the ocean, rubbing the sand and enjoying the beautiful weather at Cabana’s beach; in beautiful Hawaii on the west side of the island of Oahu is a blessing. Listening to “Hawaii 78” by Israel Kamakawiwo’ole at midday at three-thirty pm sparks a sense of uneasiness to a Native Hawaiian, Who are my ancestors? Who is Israel Kamakawiwo’ole? What is the land used for? Has Hawaii really changed, what is the difference between today and one hundred years ago? The importance of the logo “Ua Mau Ke Ea O Ka Aina I Ka Pono O Hawaii” http://www.netstate.com/states/mottoes/hi_motto.htm
Who are my ancestors? David Kalakaua and Queen Liliuokalani are our ancestors. In this music video the lyrics say “Just for a day
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Ua Mau Ke Ea O Ka Aina I Ka Pono O Hawaii “ The life of the land is perpetuated in righteousness” http://www.netstate.com/states/mottoes/hi_motto.htm for Hawaiians the life is in their land, the land gives them life by bringing food allowing them to be self-sustainable. Hawaiians can live off of the land like a mother takes care of a child, this is how the land takes care of the people. In return the people take care and cultivate the land. Ua Mau Ke Ea O Ka Aina I Ka Pono O Hawaii is known as the Hawaii state motto it has been the state motto for over 160 years http://www.netstate.com/states/mottoes/hi_motto.htm It came the motto when King Kamehameha said it on July 31, 1843. Ua Mau Ke Ea O Ka Aina I Ka Pono O Hawaii first appeared on the coat of arms of the Kingdom of Hawaii from (1810-1894) http://www.netstate.com/states/mottoes/hi_motto.htm it is also known as a statement used by Hawaiian Sovereignty activist. Israel sang this with his heart as he knew the importance of the Hawaiian culture. Israel lived and sand at a time when Hawaiian Activist were fighting for sovereignty. Ua Mau Ke Ea O Ka Aina I Ka Pono O Hawaii is known as a powerful statement for Hawaiians, these lyrics in a song has so much deeper meaning than just singing it. The lyrics of “Hawaii 78” is a statement of appeal for and to Hawaiians living today in modern Hawaii, will they as Hawaiians make a difference living the culture forever or will the culture
Often times, the history that is being told is one of Hawaiian weakness, and defeat. The Bayonet Constitution of 1887, the Overthrow of 1893, and the Annexation of 1898, are all often used as examples of moments of powerlessness in the Hawaiian Kingdom. What about all history prior to, in between, and after, these major dates? Surely, it did not just disappear. In the last few decades, Hawaiian history has changed dramatically due to the works of many Hawaiian historians. The history that was lost has been found, and new discoveries are still being made. Hawaiʻi’s history is a story of resistance, pride, and unity. Included within this history is a man named Robert William Kalanihiapo Wilcox. Wilcox was a revolutionist, and a leader, but he enjoyed being a politician the most. Wilcox was the beacon of hope that helped guide the people of Hawaiʻi through darkness. Wilcox was and still is today a symbolic figure in Hawaiʻi’s political history.
The role of a kahuna in the Hawaiian culture takes on the responsibility of keeping a balance between the people and the nation. In doing so, they apply their field of expertise towards assisting the aliʻi and the makaʻāinana. In ancient Hawai’i, there were many different types of kāhuna that had a skill set that contributed or benefited the community. In this paper I will discuss the different ways a kahuna achieves this type of balance within the lāhui. These kuleana include advising the aliʻi to make pono decisions, guiding the makaʻāinana in their daily lives and practices, and taking care of the spiritual side of the Hawaiian culture and traditional practices of the people.
A small company of thirty-four New England missionaries came to Hawaii between 1820 and 1930, were the first modern immigrants. (Lind p.59) Missionaries were powerful agents of cultural destruction, coming to Hawaii to settle and teach their ways and beliefs. Bloodthirsty priests and despotic chiefs had ruled one reason for missionaries arriving and settling in Hawaii, due to the fact that they believed ancient Hawaiians. (Trask p.14) Bringing along cultural havoc by establishing a western style educational system, which included the first textbook as the Bible. The most critical change was in the use of language as a tool of colonization. Language had once been inseparable from the Hawaiians and their history by communicating their heritage between and among many generations, now came to be used as the very vehicle of alienation from their habits of life.
The Hawaiian culture is known throughout the western world for their extravagant luaus, beautiful islands, and a language that comes nowhere near being pronounceable to anyone but a Hawaiian. Whenever someone wants to “get away” their first thought is to sit on the beach in Hawai’i with a Mai tai in their hand and watch the sun go down. Haunani-Kay Trask is a native Hawaiian educated on the mainland because it was believed to provide a better education. She questioned the stories of her heritage she heard as a child when she began learning of her ancestors in books at school. Confused by which story was correct, she returned to Hawai’i and discovered that the books of the mainland schools had been all wrong and her heritage was correctly told through the language and teachings of her own people. With her use of pathos and connotative language, Trask does a fine job of defending her argument that the western world destroyed her vibrant Hawaiian culture.
Queen Lili'uokalani's biological parents were Chief Kapaakea and Chiefess Keohokalole. Because it is a Hawaiian custom to give children to other couples for raising, as the Hawaiians believed it brought different families closer together, Lili'uokalani was given to Paki and Konia. She attended the Royal School, where she met many people, some who became friends, and some who she had already been acquainted with, such as her foster sister, and her biological brother, who would eventually be her predecessor, King Kalakaua. (Guzzetti 10, 12, 28)
The Hawaiian Islands are well known for their beauty, tranquility, and unique culture that have shaped this state into what we see today. The special bond that the natives have formed between themselves and nature is not exactly one of a kind, but it is something that can truly be admired. Around approximately 300 AD, Hawaii was discovered by Polynesians who arrived by canoe from Tahiti. These migrants brought their polytheistic spirituality and formed a large intricate society with hierarchies consisting of many chiefs. Alongside the ruling of the chiefs, the newborn Hawaiians followed a strict belief system known as Kapu akua otherwise known as the “law of the gods”. The Kapu was a strict set of rules and restraints that dictated all aspects of ancient Hawaiian life, including political. These rules were used as a means to control the lives of lower class and female population in order to honor their gods and maintain balance within their Mana.
"Onipaʻa!" meaning firm, steadfast, and determined is the motto in which King Kamehameha V, Lot Kapuaiwa, tried to live his life by and rule Hawaiʻi by. He started the beginning of change in Hawaii in 1863 when he became ruler. Kamehameha V's main contributions to the Hawaiian society during his reign was the new constitution of 1864, reviving Hawaiian traditions, and saving the health of the Hawaiian people.
While walking down the beach, the white, warm sand mushes between your toes. The sun’s radiant rays beam off your glowing skin. The sound of waves crashing blocks out the external world. There is no other place like the gorgeous tropical islands of Hawaii. The wide range of flowers, cuisine, and wildlife makes it one of the most picturesque places on Earth. It also leads the United States with the highest racial minority rate making it the most diverse state. However, there are numerous hidden dangers of Hawaii, and not all ethnic groups get along causing sharp tensions across the island.
As the United States declared war on the German Empire, the citizens of Honolulu and Hawaii at large were already experiencing the strains of war. The sinking of the A.-H. Missourian by German U-boats, and the subsequent sinking of the Aztec, brought many Hawaiians to support the war effort with great enthusiasm. By April 3rd, the “Islanders” as they called themselves in the Hawaiian Gazette were backing President Wilson’s intentions of conducting a war in Europe. For many Hawaiians, they had felt as if the German presence in the Pacific region had been an intrusive force. As the territory of Hawaii had long been maintained by strategic military forces and commercial industries since their annexation into the United States, the territory viewed itself in a rather unique way.
...e" (Trask xix). This incident beautifully illustrates and signifies tourism's impact in American society. Like most Americans, this woman uses a discourse that has been shaped by tourist advertisements and souvenirs. The woman's statement implies that Trask resembles what the tourist industry projects, as if this image created Hawaiian culture. As Trask asserts, Hawaiian culture existed long before tourism and has been exploited by tourism in the form of advertisements and items such as postcards. Along with the violence, endangered environment, and poverty, this exploitation is what the tourist industry does not want to show. However, this is the Hawai'i Haunani-Kay Trask lives in everyday. "This is Hawai'i, once the most fragile and precious of sacred places, now transformed by the American behemoth into a dying land. Only a whispering spirit remains" (Trask 19).
Kualapai, Lydia. "The Queen Writes Back: Lili'uokalani's Hawaii's Story by Hawaii's Queen." Studies in American Indian Literatures. 17.2 (2005): 32-62.
Racism in Hawaii has caused various issues, and one of them is racial tension. It states that “ some say…”[there are]”...racial tensions between the islands white community and native hawaiians” (Hansen, paragraph 3). Well, in history, it was quite difficult for most of the
...Hawai`i’s economy is very dependent on tourism, however many locals are possessive of their land, and as they stereotype tourists, many do not accept others as they have a unity for their own. Numerous individuals feel the desideratum to fit the local stereotype because they prefer not to be labeled as a “haole”. It becomes tough and rather intense for an individual, because becoming haole betokens that you forgot and disregarded the local or Hawaiian quality values and ways of routes, as well as the flowing stream of life in the islands. We need to remind ourselves that regardless of where we emanate from, our skin tone, race, physical characteristics, and so forth, everybody ought to acknowledge just for who we/they are and treat one another like 'ohana and show "aloha", and subsequently, we can determinately verbally express "This is it. This is Paradise" (33).
Castanha, Anthony. (1996, August). “A History of the Hawaiian Sovereignty Movement.” The Hawaiian Sovereignty Movement: Roles and Impacts on Non-Hawaiians, Chapter 3. <http://www.hookele.com/non-hawaiians/chapter3.html>[10/14/00]