Hawai'i Thoughts

During my time here in Hawai‘i, I have either directly observed, discussed, or read about several periods and various aspects of the Hawaiian culture that have left a lasting impression upon me. As I continue to learn more and more about Hawaiian culture and its history through field trips, talks with modern practitioners of the Hawaiian culture, and readings from books and articles on Hawaiian culture, I am evermore in awe of the rich history of the Hawaiian Islands and evermore concerned about its future. I have organized events and aspects of the Hawaiian culture that are of personal interest into a timeline. First, I discuss selected events and practices from ancient Hawaiian culture before and during contact with westerners. Then, in the next section, I describe the current challenges facing the Native Hawaiian culture. Finally, I address the land use problems caused by ranching and development.

Native Hawaiians and Western Takeover
One of the most amazing accomplishments of early Polynesians was the discovery and colonization of the Hawaiian Islands. These voyagers were able sail a thousand miles to the Hawaiian Islands and had the foresight to bring crops such as the breadfuit tree and domesticated pigs with them on their journey. The doubled hulled canoes, or wa‘a, that the Polynesians built were amazing vessels. Upon these craft, the Polynesians became the first great voyagers of the sea. “The Polynesians… indeed deserve their reputation as outstanding voyagers. In making visits to islands several hundred miles away without instruments, they were heroes of the sea whose like may never be seen again” (Sharp). In order to cross a great expanse of ocean, voyaging crews required a celestial navigator, or ho‘okele. I admire the ho’okele skill of using star constellations, the sun, ocean waves, and weather to locate islands while crossing the open ocean. They were able to accomplish this feat by dealing with complications such as the movement of stars across the night sky, cloudiness, and generally unfavorable weather.

Soon all of the Hawaiian Islands were populated with natives from Polynesia and, as the native population increased, several nations emerged. The natives implemented a sophistaced agricultural system, planting taro (a potato-like plant) in irrigated patties surrounded by banana and breadfuit trees on the surrounding levees. The native Hawaiian used a method of land division in which the ahu'pua'a was the fundamental unit. Ahu'pua'a were thin strips of land that ran from the coast up to the island's highlands and were worked by a single or a group of families. Farming practices changed with the climate variations within the ahu'pua'a in order to optimize food production. Fisheries were even constructed near the ocean and were used by the Hawaiian proletariat
“Hawaiians were farmers, stockmen, hunters, gatherers, and fishermen - all in one. Their food varied with the season, rainfall, abundance, and family preferences. Several aspects of the crops grown need to be understood” (Cordy, 34-35).
New agroforestry farming techniques derived from these historic practices are starting to be implemented in the mainstream.

Although I realize I’m skipping over a very significant era in Hawaiian history, I find the time just after western contact to be a time of particular interest. At this point in Hawaiian history king Kamehameha of Kohala had conqured the other native nations with the help of weapons brought by westerners. With the islands united under his rule, Kamehameha turned his attention to his European benefactors (James Cook of England first discovered Hawaii in ___ and traded with the natives as he explored the Pacific). To keep the islands from being claimed by a European power or by the US, Kamehameha drew up a flag (now the state flag) using components from England's, France's and America's flag. This sent a message of respect, yet independence to these foreign powers. Under Kamehameha's guidance, Hawai'i gained the recognition of Japan, England, and other European countries as an independent nation.

After Kamehameha's death, sugar cane drew American farmers to the region and with them, missionaries in 1819. The Hawaiians, who had no prior notion of owning land, were now forced to accomadate these foriegn farmers and wrestle with their strange beliefs. Although the sugar cane farmers were able to export their product nearly tax-free, the farmers became dissatisfied with Hawaiian monarchy and tension between the farmers and Hawaiians began to escalate. The federal governement remained neutral until the onset of WWII and the use of O'ahu as a strategic naval base prompted the US to "persuade" the monarchy to cede its islands to the US. Although the media coverage of the event focused on the Hawaiians who supported statehood, it is likely that the majority of Hawaiians did not wish to become a part of the Union. Intimidated by a show by the marines in front of the palace of the Hawaiian monarchy, the Hawaiians agreed to American occupation. The series of events resulting in Hawai'i's statehood was and is illegal according to international law. Bill Clinton gave a formal apology to the Hawaiian people for the appropriation of their nation by the United States in ___.

It is saddening how poorly the Hawaiins were treated, and that traditional customs of the Hawaiians were banned or otherwise altered by the missionaries. Activities such as Hula, surfing, and he‘eholua (hill riding) were banned. The mission churches are still standing and I’ve seen several on the Kona coast. Fortunately, the recent resurgence of Hawaiian culture has revived some of these practices – for which I am very grateful. Not only because I can enjoy these sports for myself, but because it allowed the Hawaiian people to connect with their roots and re-establish some the native identity the missionaries covered up.

Current Challenges
While enjoying a long weekend on Maui, four other students were driving with me on rural route 30 on the northwest side of the island. As we drove past a driveway to some ranchland a hand-made sign said “Hawaiian Islands, not Haole Islands.” Although this sign gave the feeling that I was unwelcome, I sympathized with the rancher’s message. Since the takeover of the Hawaiian Islands by the United States, local Hawaiians have been displaced from their traditional lands by the US military, private landowners, the federal government, and by resort development – especially on tourist-clogged Maui. I’ve seen some of the lands the Federal Government has left for the Native Hawaiians. It is certainly the least desirable properties that the Big Island has to offer. As we drove through the dry grassland of South Point, we passed what looked like an abandoned village and I was amazed to see an old man standing in the doorway to one of the buildings. I have no way of knowing whether the man or any other people who may have been there were actually living in these shanty houses. In any case, my heart sank when I saw the destitute look upon his face. The harsh reality of institutionalized oppression hit me like a ton of bricks. I don’t think I’ll ever understand how the Federal Government can legitimize its treatment of Native Hawaiians.

I can’t imagine the frustrations that Native Hawaiians must have in their dealings with the US government and the big money resorts that threaten their very livelihood. In discussions with No‘e No‘e Wong-Wilson and Matt Hamabata our class has explored the complex political issue that surrounds the controversy of resort development. On one hand, resorts bring tourists which fuels the state economy, but these funds rarely help the commoners who live on the islands. The portrayal of Native Hawaiians in the tourist media is another thing that concerns me. Often, the women are sexualized as hula dream girls while the men usually appear as servants or as forgotten warriors. These images are everywhere. I noticed as I boarded my Hawaiian Airlines flight in San Francisco that all the flight attendants and staff that customers interact with were of Hawaiian descent. Similarly, the staff members at every resort hotel I’ve seen are Hawaiian. Clearly the companies involved in Hawaiian tourism use the Hawaiian culture as a selling point for their businesses. I’m not sure exactly what to make of the situation facing the Hawaiian culture concerning the incorporation of their culture in the tourist industry. It is possible that the resorts are increasing the public awareness of Hawaiian culture and therefore promoting people to become educated in Hawaiian history and to be more sympathetic to the concerns facing the Hawaiian people today. Alternatively, perhaps the resorts are only interested as Hawaiians as source of labor and as an attraction for the tourists. Some resorts are likely to degrade Hawaiians worse than others, and thus, the effect of the resorts is unclear. However, surely some legislation that taxes resorts and puts the money toward community development in the more impoverished areas of Hawai‘i would help undo some of the damage done by resorts.

Thoughts on Hawai'i's Environment
Another striking example of the effects of Western influences in Hawaii concerns the use of land. One of the first things that surprised me was the expansive ranchland in the Mauka regions of the Big Island. I felt like I’d never left Colorado! The cattle have obviously destroyed the native vegetation – leaving only pasture. This change results in soil erosion, changes in stream chemistry, and decreased biodiversity – all of which influence the rare and unique plants and birds endemic to the island. Alteration of stream chemistry also has an effect on the coastal corals and marine life – which, in turn, results in other changes. Thus, if one component of the land is perturbed, the interconnectedness of the earth system results in a chain reaction. In addition to poor land management decisions, Westerners introduced foreign species to the Hawaiian ecosystem that have choked out areas once inhabited by native vegetation. Although environmental concerns are important, the Hawaiian culture faces other obstacles presented by western influence.

In conclusion, I’ve seen many troubling things happening in the Hawaiian Islands. The combined effect of institutionalized oppression of land and culture imparted by the US government and some resorts are truly daunting foes. To me, the most troubling part is that the common visitor to Hawaii is not going to see anything wrong with what is happening to the Hawaiian land and culture. I feel that the empowerment of Hawai‘i’s commoners is the first step in mitigating these problems. But even then, the damage done to the land itself is irreparable and will take a concerted effort to preserve and restore. I think that the idea of a sovreign Hawaiian nation is nice to ponder, but I doubt that it is going to happen. The expansionistic American mentality of dominance is not conducive with the cessation of land to a native people. Still, there is hope for Hawai‘i’s future.

“New changes are emerging. Large double-hulled canoes are sailing again, with true Pacific navigators. Remains of deceased Hawaiians which were removed, often without permission, in the 1800s and early 1900s are being returned and placed to rest. Ruins abandoned for two centuries … are now being studied before development and are being preserved. The true culture of old is beginning to be seen by residents and visitors alike. Indeed, the issue of sovereignty is now being seriously discussed, and we may yet see the rise again of a Hawaiian nation” (Cordy, 364).

References

Cordy, Ross. Exalted Sits the Chief: The Ancient History of Hawai'i Island. Mutual Publishing 2000.
Cordy, Ross. Ancient Voyagers of the Pacific. Polynesian Society Memoir, 32. Wellington 1956.