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I Kū Mau Mau (Stand up together) The Ancestors are Calling

12/18/2012

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By Jan Wizinowich
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    The traumas of past deeds travel relentlessly through generations and unrecognized, act as bedevilments that cause us to repeat negative patterns.  One path to healing traumas is through a process called family constellations.  It is a gathering to call to our ancestors in ritual for help in understanding and healing, which can be done for an individual, an ʽohana or a community. 
    A Hawaiian style  version of this took place with the re-enactment of a historic meeting in Hilo to protest annexation on Sunday November 25, through the efforts of Pua Case and herʽohana  kōkua. 
​    “We have all created the demise of somebody, somewhere, at sometime. I’m working very hard so that my descendants don’t have to ask for mihi for me.  I live my life every day that way. Are they going to have to answer for me? Or can they stand proud because of me? One day, you know if we had those signs again, the kūʽēʽē petition and sign display to honor us in this time, I hope I’d be on a sign because I’m working very hard. To me that’s the pono. It’s not only about people but what’s right for balance and vibration, energy,  harmony and alignment between the land and the people.  It’s about what’s right for your island or your home anywhere.”

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    On the grassy slope outside Hale Kūhīo, there are rows of brilliant white signs, as if Poliʽahu has graced today’s gathering with her beautiful white kapa, just as long ago she joined the other spirits of this land to stand behind these kūpuna who had the courage to say a resounding “Aʽole!” to annexation by signing a petition that ultimately collected close to 38,000 signatures.
    We are gathered to participate in a re-enactment play, Ka Lei Maile Aliʽi, inspired by an article, “Strangling Hands Upon a Nation’s Throat”,  written from the experiences of Mrs. Miriam Michelson, a San Francisco Call reporter, present for a meeting at the Salvation Army in Hilo to protest the annexation of Hawai'i and to gather signatures on a petition.  This meeting was one of  many held throughout the islands through Hui Aloha ʽĀina o Nā Wāhine (Women’s branch of the Hawaiian Patriotic League), whose mission is “to honor Queen Liliʽuokalani and the women and men who loved and supported her during and after the overthrow in 1893, as well as today.”

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Two serendipitous discoveries inspired the creation of “Ka Lei Maile Aliʽi: in 1997 Dr. Noenoe Silva unearthed the 1897 petition in the Library of Congress. Although there was evidence of people from
Hawaii viewing the petition, it was Dr. Silva who returned it to Hawai'i. The Petition was displayed at the Bishop Museum in 1998, representing the “…true unified voice of Hawaii’s people.”
    Also, around the same time, the article written by Miriam Michelson was found and became the inspiration for the interactive play. In reality, the Hawaiians didn’t give in to annexation, but instead mounted an arduous grass roots village to village campaign to collect signatures on the  petition against annexation and a petition in support of the monarchy.  “Even as a teacher, I thought our kupuna gave up, we didn’t know. We weren’t taught,” said Pua Case.

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    On this bright November Sunday, people stroll contemplatively along the rows in search of the names of their kūpuna, while others search through inches thick books of petitions placed on a table on the lanai, for ʽohana  that have not yet been lifted up to be honored.  Some bring photos and records of family members to search for. The Royal Order of King Kamehameha I of Kōhala, dressed in somber black suits with scarlet and yellow ceremonial kīhei, gather by the front entrance to the hall. As 1:00 and the beginning of the play approaches, the crowd swells with attendees, some garbed in the 19th century attire of long full and fitted mu'umu'u’s mostly in black or dark colors; Waimakalani Iona, who along with Pua Case, one of the organizers of this  event, is dressed in a burgundy velvet and wears a delicate yellow feather lei; still others wear colorful kīhei.

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    Our entry into the hall followed protocol, hushed with reverence. The members of the Royal Order of King Kamehameha I enters and are seated front right.  After the kūpuna are seated the rest of us follow.  We face two tables; one directly center for Mrs. Kuʽaihelani Campbell and Mrs. Emma Nawahi,(portrayed by Maile Napoleon and Lili’uokalani Ross respectively) leaders of Hui Aloha 'Āina o Nā Wāhine.  A garlanded portrait of Queen Liliʽuokalani, an addition not present at the original meeting, is displayed between the tables. Miriam Michelson (Kat Brady) and her  translator are seated to the left.  
    Pomai and Kealiʽi Bertelmann, Hawane Rios and Keala Kehuanui circulated with lei for the many kūpuna present, for  “Today is all about honoring our kūpuna and our kūpuna are really outside there on the lawn today. They are planted firmly; they are standing strong and they are still with us,” proclaims Pua by way of introduction.
​    “The reason to bring it (the play) here to you today is very simply this: Years ago, I found my great grandmother’s name on the petition that I never knew about, like maybe many of  us.  I found her name, from Kohala at age 14 at the display at the Bishop Museum and then in August, I was able to see this play and to see the kūʽēʽē signs displayed on Oʽahu. And when I saw it there, I thought, it’s really got to come to Waimea, because there’s so many of our kūpuna’s names on there. I saw Lindseys’, I saw Purdys’, I saw Bells’, I saw   Husseys’. I said, whatever it takes, I’m going to bring it to our community. And this is whatever it takes and we  here.”

PictureAunty Maile is a cultural arts practitioner
    Lynette Cruz, one of the original producers of the play, joins the gathering from Kailua, Oʽahu. “Hawaiians at the time did not want to be annexed to the United States  and they didn’t know what to do about it. It’s really interesting about how Hawai'i government worked.  If  people were not happy, there was a way to let your unhappiness be known. You wrote a petition, you sent it to the aliʽi, you sent it to the monarchy and they were listened to and the rulers would change the rules; they would actually listen to the voices of the people.”
   Queen Liliʽuokalani believed that, “The voice of God is the voice of the people.  People are the voice of God.”  The unique social structure of Hawaiian Island people was lost when their voices were ignored by mainlanders driven by greed and entitlement. The Hawaiians lived communally, as is necessary to life on an island, where individual efforts to reap material rewards, was cause for exclusion and derision.  Many centuries were lived in health and relative abundance, a lifestyle and social structure that began crumbling with the arrival of the missionaries and western goods. 

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    When all the representatives had stood and proclaimed for their home and voices had sung out Hawaiʽi Pono I,  Kealiʽi Bertelmann called out,
“I kū mau mau”, (Stand up together); 
"I kū wā" (Stand and shout) we answer.  We continued the chant, answering the call, we flowed like a powerful ocean  surge, out to greet the kūpuna. Encircling the kūʽēʽē we“…raise our voice in song to save our land.” 
    There was pride for the strength of the  kūpuna, but there was also sadness that this great effort was not enough to stop the huge wave that had been coming their way for some time. Capitalism was  developing a firm hold on U. S. government policy and the small group of  businessmen who essentially kidnapped Hawai'i’s leader, at the same time  presented a picture of natives who would welcome annexation.
​    The communal life- sustaining existence in the islands would eventually be dominated by a lifestyle that separated families and encouraged competition rather than cooperation.   The Hawaiians understood that  they are from the land and that it was only through maintaining a harmonious connection with their origins that they could continue to survive.   This philosophy was extended to human social structure where great accomplishments, such as the voyaging canoes past and present, were accomplished with the hearts and hands of many. 

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Kat Brady, who played the narrator, Miriam Michelson, is a justice advocate with the Life of the Land as well as an advocate for juvenile justice. “I’m moved by the spirit of the people and that’s what propels me out of bed in the morning. This is a way for people to learn who they are by reclaiming their history.  With statehood in 1959 many Hawaiians found themselves on the other side of a line, and saying goodbye to their cultural practices and language. “We want to bring the true history to the people. When someone stands and reads a line they are transformed by the  power of the work. I feel it’s my responsibility to speak out; how are we going  to fix this?” 

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    When the missionaries arrived, they found a culture based on   cooperation and kindness, and it took almost 80 years before it could be shaken.  This was a nation of people who understood their place in the world and how to live a pono life. 
      It is a tribute to the power and righteousness of that ancient culture that despite the many incursions, it continues.  The waʽa, our many  kumu, musicians, dancers and activists are shining their light all around us. But it’s not just Hawaiian Culture that is at risk here, but the health and survival of the planet.  Look to the kūpuna, whose wisdom charted the way across the Pacific and for many  centuries the way of harmonious living. A large wave is made up of many individual drops, just as the inches high book of signatures speaks with the  voices of many kūpuna.  Those  voices still live within each of us and are the place from which healing begins, radiating out to the ʽohana and the community, quiet, steady, Pele’s fire tamed to create and sustain life.  

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Hikianalia: Voyaging Back to the Future

12/13/2012

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By Jan Wizinowich
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    Like a dreamscape, Hikianalia glides on the horizon this early Sunday morning, the only color in an ancient pearl landscape. The one partly furled sail and the swift movement of the wa’a brings us back to local time with the realization that it is the solar powered motors and not the wind that is propelling the wa’a westward to come about on a broad
southeast reach into port to clear customs. 
    Hikianalia, the latest addition to the 'ohana waʽa, has just made her maiden voyage from Aotearoa, where she was constructed, to Tahiti and from Tahiti to Hilo. The hulls, fiberglass covered  foam, with sweeping lines are a thing of beauty as well as providing swift  sailing with the teak deck lending another kind of practical beauty.  Slated to be the escort for  Hōkūleʻa on her world voyage, which is scheduled to depart in June, Hikianalia is outfitted with 8 solar panels and 3 motors, making her the ideal escort craft. 

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    The waʽa comes about for her broad reach just off Honoliʽi,  which is carpeted with surfers who may have gotten a glimpse of the ghostly  visage in between rides, while we all wait at a Keaukaha Beach Park, just east of the Matson compound. 
​    The shoreline here is a jetty of ancient volcanic stones rooted in places by ironwood trees and stumps. The stones are of Kamehameha proportions, but were  probably placed by manmade contraptions. I stand on the tail of this sinuous formation that extends out into Hilo Bay like a rectangular, angling snake.  A lone fisherman stands on the wall, clutching his throw net, watching for the right moment. This shore, formed from ancient lava flows and reef, must have looked very different before human hands began rearranging it.  The  village hale set back from a shore with Pele at their backs and Kanaloa at its front, was probably inhabited by ʽohana who were both calm and mobile.

PictureSleepy Blossoms, Hawane Rios and Pua Case wait for Waʽa Hikianalia
    Preparations are underway for a feast to welcome the crew while Aunty Deedee Bertelmann and Aunty Patty Ann Soloman talk story and make lei.  Ray and others arrange large pans of delectable food along a square of 4 long tables. A small cluster of people watch from the jetty as Hikianalia makes her way into the port; the shoreline is stacked with containers, lined with hotels and busy with the regular activities of Sunday morning Hilo. Seated on the shore, we wait along with Hilo’s waʽa, Hokualakaʽi who awaits her sister  waʽa. 
    Kolomoa Shintari and Bruce Blankenfeld are ferried off round the pier into port in a small zodiac.  Meanwhile, Matson grinds to life for the work day to replace the warehouse roof.  I’m treated to stories of these waters by two young companions who sit with me on the shore:  Lurking tiger sharks, favorite eating fish and techniques for cooking and eating fish eyeballs.  Another  keiki tosses handfuls of small rocks into the water to scare the fish as he eats  a spam musubi and is greatly amused to discover that the “fish” was only a  stick. 

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    Finally we see the masts moving behind the port pier. As the waʽa rounds the pier from customs, Pua Case brings the pahu and is  surrounded by welcoming ʽohana from Waimea and her two daughters.  Pua’s husband, Kalani Flores stands on the right in a small cluster of trees, pu in hand, ready to signal welcome. The Keaukaha ʽOhana stands in preparation, kīhei draped and tied above the shoulder. As Hikianalia enters the small bay, Pua sounds the pahu. The pu is sounded from the deck of Hokualakaʽi and from  Kalani onshore. 
    Watching as three of the crew churn the water with the giant size steering paddle, one can almost imagine a majestic spirit gazing down in amusement. The paddle is pushed and pulled in rhythmic elliptical  movements to turn the canoe astern to the shore, and a child nearby  comments,  “There’s solar panels on  that boat”; such awareness.
    Indeed one would think that the waʽa was an  enchanted vessel powered by magic, the motors run so quietly.  Once the waʽa is turned there is still much to do, requiring a  “try wait” attitude; there is a pensive quietude in the crowd that has gathered, as all concentrate on reaching out with piko energy, just as ancient voyagers  traveling across the vast Pacific were tethered to shore by those who waited for  their return. 
    But now the waʽa is safely in port and the crew is anchoring her with tangible tethers extended out  in four directions and tied to sturdy ironwood trees.  The deck is set to rights and the crew gathers in a circle with Captain  Bob Perkins, meditating on their journey and giving thanks to nā Akua. Clapping  three times, the crew clusters, facing the shore, beginning a series of  exchanged chants. The crew chants and many onshore join in. Next Chadd Paishon calls out across the water, requesting permission with the crew adding their  voices. This is followed by a series of questions and requests from the  crew,  answered by many voices  onshore.  “Aloha e”, begin the  Keaukaha ʽOhana and Pua turns to them, her already radiant face is enveloped in  a sudden glow of sunlight.

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    When Keaukaha  moves back, the crew do a haka to honor  Hikianalia’s Atearoa origins. This is answered by the Waimea ʽOhana, led by Pua and including: her daughters, Hawane and Kapulei, Kealiʽi Bertelmann, Keala Kehuanui, Kala Akima,  Pomai Bertelmann and Patty Ann Soloman.   
    The  previous night, Hawane and Kealiʽi Bertelmann were working their magic out under the stars, on stage at the Kawaihae Canoe Club. “No hana hou. Hawane your mom is here and she says you got to go to Hilo to greet Hikianalia; she coming in the morning.” But they did manage a touching hana hou,  which was a song written by Hawane for Pua on her 50th birthday, joined onstage by Pua doing a  graceful hula. In the morning, although Pua and her ʽohana had driven from Waimea  the previous night, arriving around midnight, their faces are alight with sheer joy.

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     E o!! is called  out in gratitude as the first of the crew, Chadd and two others, touch  shore. Chadd stands before the  gathering, and is approached in quiet respect, gathering each person in his
all-encompassing embrace. Kealiʽi Maielua and Pualani Lincoln Maielua approach with their two keiki, Kumano clinging to his Uncle Chadd in amazement, a powerful memory being sealed in his heart.  Rod Floro, teacher from Kea'au and waʽa  crew, brings his son to be touched with aloha, followed by Pomai Bertelmann and old friend and cultural practitioner Keoni Aweau Turalde, who had spotted the  waʽa from his lanai. 

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    This is another milestone in the reawakening of Pacific voyaging;
the waʽa will now have an escort of ancient design, if not ancient materials.   Kamehameha made use of the western  technology of his time that suited his purpose, and in like fashion, the technology that enhances the waʽa while benefitting the planet will support  their efforts back to the future.  And even though the outcome of this voyage was much more secure than in ancient times, the fervor at her  safe arrival was no less for it.   The spirits of the voyaging ancestors were there with us, a cheering, welcoming presence.  Mahalo e nā  Akua. 

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