Introduction of ILA-A Essay #1

This is the first of the three ILA-A essays. In this paper, I write about key discoveries I made while attending three Hawaiian cultures and language classes online in April and May of 2010. My learning was enhanced by reading indigenous and Hawaiian literature in the form of journal articles and books, and viewing documentary films on Hawaiian history and culture. Additionally, I became familiar with and continue to explore the critical and theoretical contributions of my Tutu (great-grandmother and profound Native Hawaiian scholar Mary Kawena Puku’i), as well as the works of other well-known native researchers and scholars.

This paper is framed by first identifying the purpose of this Individual Learning Achievement and offering my intention to learn about Hawaiiana. My position as a native Hawaiian scholar is identified, followed by an overview of each of the classes I took.

I use proper Hawaiian language, spelling, and word definition throughout (which will be indicated in bold). All Hawaiian words were confirmed for spelling by the Hawaiian Dictionary (Puku’i & Elbert,1986) and Ulukau, the Hawaiian Electronic Library. Most of the discussion is based upon what I learned in the A’o Makua classes, and is organized into four main points. When utilized, supporting reference material is sited in APA style. It must be established that it difficult, if not impossible to talk about one main concept separately without introducing the other three; although each is critical to Hawaiian culture and values, the concepts align synergistically with the other three to form the worldview from a Hawaiian perspective. The main points that will be discussed are as follows:

1. The Kumulipo, which is the Hawaiian story of creation. I will explain the importance of mo‘okū‘auhau (genealogy), and how through the oral tradition of ‘ōlelo (language, poems, songs) and mo’olelo (stories, myths, folklore) we can learn about where our ‘ohana (family) originates; this is vital to understanding who we are as individuals and discovering what contributions our kupuna (elders) made as members of their respective communities. The essential concept of reconnecting to the three piko (navel): piko ma’i, (genitals), piko ‘ōpū (belly, stomach, abdomen) and piko po’o (head) will be addressed.

2. The concept of Mālama ‘Āina (caring for the land). This spiritual worldview (common to indigenous people) examines how the Hawaiians view themselves as one with their gods, with nature, and with their land. I will explain why it is important to know the phases of the moon, the significance of taro, and the practice of aloha ‘āina (love of the land).

3. I offer a brief timeline of events that took place in Hawaiian History, particularly within the last 200 years – because that is when most of the trauma occurred – and discuss the repercussions that these events have had on Hawai’i and her people, followed by…

4. A biography of Tutu Mary Kawena Puku’i with an observation of the magnitude of her leadership and contributions to the Hawaiian cultural legacy. I will touch on the works of other well-known native researchers.

I will conclude this essay by mentioning the works of other well-known native researchers, contemporary scholars and practitioners who are making significant contributions in keeping our culture alive; their leadership is positively changing the way Hawaiians view themselves and their place in the world. I will offer final personal reflections and my intention for future studies.