By Jan Wizinowich
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.”
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.”
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.”
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.”
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.
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.
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.
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.”
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.”
Aunty 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.
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.
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.
“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.
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?”
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.
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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