A Paradise Lost - KOPS - Universität Konstanz

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As mentioned before, although the term ‘ohana has been used to describe elected families or community groups in recent decades, this is a corruption of the concept of a natural phenomenon of common ancestry. Those innocent days when we were a group of young idealists who inspired and nurtured a renaissance. 5.4.2 Kaho’olawe Rodney Morales – When the Shark Bites 549 One of the germs of the Hawaiian grassroots movement for native rights and cultural revival and revaluation was the Kaho’olawe issue. The island had been used as a navy target island since 1941, declared barren and guarded against trespassing. In 1977, after several native initiatives to stop the bombing of the fertile, ‘sacred’ and archeologically valuable island, two activists trying to land on Kaho’olawe were lost at sea, their corpses never to be found. George Helm and Kimo Mitchell have become Local heroes, alive in spirit to those struggling for native Hawaiian rights and dignity. They both came from rural settings where they could absorb values that nurtured a Hawaiian consciousness. Helm was well educated, well traveled, and a successful Hawaiian Airlines ambassador, but returned to his community as a musician, winding up fighting for land rights and beach and mountain access on Moloka’i. He viewed Kaho’olawe as “the symbol of the many wrongs afflicting Hawaiians as well as the catalyst for solving them.” 550 He re-employed the royalist counter-revolutionaries’ 1893 password aloha’aina, which means ‘taking care of the land because it takes care of you,’ and which has since become an everyday expression for the traditional Hawaiian reciprocal relationship with the environment. Generally, Helm employed traditional religion and culture in his preservation efforts, searching for links to the past by connecting to elders who were still fluent in the Hawaiian language, demanding archeological research along with cleansing ceremonies to be conducted on Kaho’olawe. He even went to Washington D.C. to speak to President Jimmy Carter, only to be stood up by bureaucracy and total ignorance on 549 Morales 2002: 23. 550 Rodney Morales (ed.), Ho’iho’i Hou: A Tribute to George Helm and Kimo Mitchell, Honolulu 1984: 19. 210
matters Hawaiian. “We are native Americans too. What must we do to hear from you?” 551 At the same time, he was said to be gathering evidence of high-level political corruption in connection with the sugar industry, but the fatal last landing on Kaho’olawe intervened. In his biographical elegy/eulogy for Helm, Rodney Morales views death at sea as fitting, relating a dream Helm once had, “being in the ocean as if I was a part of it, like I belonged to the water […] to return to my mother’s womb – warm, secured, fearless, and contented.” 552 In Morales’ tribute collection of songs, poetry, and essays, the making of a Local hero, a legend in our times, can be traced: to further Helm’s association with ancient Hawaiian mythology, the traditional name and meaning of Kaho’olawe (translated as “the taking away by currents”) is invoked: Kohe Malamalama o Kanaloa, “the shining vagina of Kanaloa,” the sea god’s receptive place of nourishment and resuscitation. The “native son so true” 553 has entered the womb of the sea in order to be born again. Two weeks after his death, Hawaiians gathered throughout the islands to celebrate his 27 th birthday. By the time of the tribute collection, 1984, an agreement had been signed with the U.S. navy about access, erosion control, ordnance removal, and the protection of archeological sites. Several heiau and numerous petroglyphs had been found on the island, and the Protect Kaho’olawe Ohana (PKO) was currently occupied with revegetation, symbolic settlement and the conduction of religious ceremonies. As Noa Emmett Aluli, founding member of the PKO, rightly stated, “the lives of George and Kimo have inspired many to advocate greater self-determination for Hawaiians through access and use rights of alienated lands on every island.” 554 More fundamentally, the mysterious deaths have functioned as a wake-up call for people with Hawaiian blood, helping to create a defiant pride in being Hawaiian, and entailing many personal journeys of ethnic rediscovery. 555 551 Letter to President Carter, quoted in Morales 1984: 66. 552 Morales 1984: 32. Looking at a map of the Hawaiian islands, one can easily follow the activists’ interpretation of Maui’s, Kaho’olawe’s and Molokini’s shape and relative position as an ample mother figure bending toward her foetal child, the cut umbilical cord floating between them. 553 Morales 1984: 44, taken from Malani Bilyeu: “Ballad of George Helm.” 554 Ibid.: 108. 555 Richard Hamasaki mentions the typical example of the poet Wayne Westlake (1947-1984), who became an advocate on land rights. Before his native consciousness was startled into activism, “his awareness as a native Hawaiian had been suppressed, neglected and even denied” (quoted from Hall 1985: 99). 211
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A PARADISE LOST: MAPPING CONTEMPORA
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Das vierte Kapitel beschreibt die E
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Abstract This study is the first to
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5.1.4 Personal History: Poetry and
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No alien land in all the world has
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place for them on the map of ideas
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scant consideration of native Hawai
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time, we are all being distanced a
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mainland term, or ‘Hawaiian’ li
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the novel is to prevent his daughte
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uniqueness. Hawaii’s history of s
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end.” 44 Postcolonialism is often
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nation, in this case, the United St
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with the imperial power, and by emp
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strategy will be employed to analyz
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intermingling… It rejoices in mon
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grid of interdependence.” 78 Echo
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form and the resulting disjunction
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‘postmodern condition’ we all a
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each discourse stems from different
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as much an “India of the mind”
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If ‘the Caribbean’ is conveyed
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Hawai’i is a U.S. state, but its
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Another common aspect of discarding
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decolonization, independence, and n
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not only were all the eleven territ
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solidarity as a bulwark against the
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Subramani discloses how the modern
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At no time in my undergraduate Engl
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epresentativeness, a cautioning aga
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the issei. Few had gone against the
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Yogi names David Mura, Cynthia Kado
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accepted ethnicities. 191 The book
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Cobb (Keller), Gary Pak, and Cathy
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[…] I learned to make my mind lar
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chapter will illustrate. After the
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academic departments began offering
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American terms. Recalling a rhetori
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No need to hear your voice when I c
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In the mid-19 th century, the first
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His admiration of the physical abil
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to come home at dusk, waiting with
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chant and hula performances, kahuna
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Demographically, Japanese Hawaiians
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at schools. 255 Such pervasive draw
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half-jokingly he asked me, ‘Was t
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Michener’s claim that “these Or
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As may be expected, Sumida’s past
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various aspects that And the View f
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accumulation of several aspects in
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writers, exhibiting a neo-colonial
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without divinity to sustain them, h
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contract laborers, Stone of Kannon
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different groups anxiously saw to i
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into a complex and unfair world is
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advice as spells and protection rit
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hiding one’s true self, the ambig
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Gary Pak is another writer of Korea
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their lives and reminiscing on hers
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Fuckin’ Kahaluu used to be mean.
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future that is sharply contrasted b
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understands some of the inequities
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make a major mainland publishing sp
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joining their forebears. Jess will
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printed nothing but poems. Sentimen
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American Samoa to maintain his inte
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adulthood and history. […] In bot
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You find you need China: your one f
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“and disappears”). One of the f
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In general, these poems reach beyon
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In “Tutu on da Curb,” the old l
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similarly reduced to gestures, look
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see that it doesn’t matter what f
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I thought of weather like a sailor
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the rubric “Asian Pacific America
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The texts collected in ‘Oiwi deal
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in the two ‘Oiwi issues can be ex
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had no rival in its casting of ligh
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Through a series of improvisational
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In colonial situations, resistance
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a homogeneous society. Their report
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I had been here nearly thirty years
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While this may be true, this statem
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Page 171 and 172: You come with me In your dark brood
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Page 175 and 176: plantation hierarchy are especially
Page 177 and 178: argues: “As Asian American writer
Page 179 and 180: Grace, easy. Joseph, easier. Blue-c
Page 181 and 182: other sensitive readers have been r
Page 183 and 184: In 1999, Marie Hara and Nora Okja K
Page 185 and 186: Japanese, Korean, Portuguese, Filip
Page 187 and 188: mean, Asian, sistah? You Chinee, o
Page 189 and 190: Cantonese words. 465 In the 1820s,
Page 191 and 192: Standard system.” 472 In any case
Page 193 and 194: In spite of its widespread appeal i
Page 195 and 196: they invite the reader to sound out
Page 197 and 198: poetry than the original: “What c
Page 199 and 200: As mentioned in the history chapter
Page 201 and 202: In Rodney Morales’ collection The
Page 203 and 204: da point.” The uncompromising Pid
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Page 215 and 216: 5.4.1 Reclaiming Hawaiian Space We
Page 217: turn of the caterpillar track wrenc
Page 221 and 222: A far cry from Kahoolawe, an experi
Page 223 and 224: As Gayle Sato argues in her Amerasi
Page 225 and 226: Remembering his former failure to u
Page 227 and 228: Grant published such ‘factional
Page 229 and 230: It is still here, just like Hawai
Page 231 and 232: Mrs. Zane can speak several dialect
Page 233 and 234: flowers glowing like stars in the g
Page 235 and 236: While Native Hawaiian nationalists
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Page 239 and 240: outlook: “This is all, of course,
Page 241 and 242: Old Man and the Sea in their home t
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Page 245 and 246: slashed hand as if it were “somet
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Page 249 and 250: In such passages, Davenport manages
Page 251 and 252: to our young Pacific writers: that
Page 253 and 254: though in a Local (Asian/native) co
Page 255 and 256: Balaz, Joe. Electric Laulau. CD. Ho
Page 257 and 258: Dissertation: University of Michiga
Page 259 and 260: Identity in the New Pacific. Pacifi
Page 261 and 262: McGaw, Martha Mary, Sister. Stevens
Page 263 and 264: the Rest of the World. London: Rout
Page 265 and 266: Trask, Haunani-Kay. From a Native D
Page 267 and 268: Appendix I: Hawaiian History in Dat
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1863: Kamehameha IV dies and is suc
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1924: The U.S. Congress passes Hawa
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