He Pūʻao ke Kai, He Kai ka Pūʻao (Ocean as Womb, Womb as Ocean): Mana Wahine Aloha ʻĀina Activism as Return, Revival, and Remembrance
2022; Taylor & Francis; Volume: 48; Issue: 2 Linguagem: Inglês
10.1080/00447471.2023.2241487
ISSN2642-0228
Autores Tópico(s)Research in Social Sciences
ResumoABSTRACTIn Kumulipo, a Hawaiian cosmogonic chant, all life begins in the sea. Thus, ʻŌiwi (Hawaiians) share kinship connections our flora, fauna, and natural elements that originate in our mother ocean, the womb of Papahānaumoku (earth mother). Contemporary Aloha ʻĀina activism engages with protecting and caring for our environment and peoples. This essay explores examples of contemporary Aloha ʻĀina activism led by Indigenous Pacific women. Such Indigenous feminism is meant to heal the ʻāina (land), empower the lāhui (people), and resist patriarchy as Indigenous Feminist Oceanic practices recognize, celebrate, practice, and thus affirm our kinship connections with our environment.KEYWORDS: KumulipoQueen Lili’uokalaniAloha ‘ĀinaAloha ‘Āina activism‘Ōiwi feminismHawaiian feminism Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1. The phrase “hānau kāna” (it was born) can also be translated as “it gave birth.”2. Hinaiakamalama one of the many variations of Hina’s name, including Hinaʻaimalama.3. Hawaiian text from He Pule Hoolaa Alii: He Kumulipo no Ka-I-imamao a ia Alapai Wahine (Honolulu: Hui Paʻipalapala Elele, 1889), 2, 3, 6, 7, 10, 13, 16, 61; Hawaiian text edited and English translation by author. The original publication does not contain line numbers, which are added by the author for clarity.4. Kanaka ʻŌiwi is a Hawaiian language term for Indigenous Hawaiian identity. It is synonymous with Kanaka Maoli, Kanaka Hawaiʻi, and the shorter rendering is ʻŌiwi, Maoli, and Hawaiʻi. Kanaka ʻŌiwi identity is based in cultural thinking than moʻokūʻauhau is the foundation of identity. It intentionally rejects state and federal settler colonial legal definitions of “Native” and “part” Hawaiian identity based on blood quantum. ʻŌiwi can also refer more broadly to “Indigenous” outside a specifically Hawaiian context.5. Hinaʻōpūhalakoʻa is a variation of her name. Martha Beckwith translates her name as “Woman-from-whose-womb-come-various-forms,” which is not succinct enough. Martha Beckwith, Hawaiian Mythology (Honolulu: University of Hawaiʻi Press, 1970), 127. Michael Field, Susan Cochran, Joshua Logan, and Curt Storlazzi, eds., “The Coral Reef of South Molokaʻi, Hawaiʻi – Portrait of a Sediment-Threatened Fringing Reef,” Scientific Investigations Report 1007–5101, https://pubs.er.usgs.gov/publication/sir20075101; https://doi.org/10.3133/sir20075101.6. The word koʻakoʻa also suggests ʻākoakoa (to gather, collect, assemble) and ʻākoʻakoʻa (coral head). Samuel H. Elbert and Mary Kawena Pukui, Hawaiian Dictionary revised edition (Honolulu: University of Hawaiʻi Press, 1986), 15.7. He Pule Hoolaa Alii, 61; Hawaiian text edited and English translation by kuʻualoha hoʻomanawanui.8. ʻŌiwi historian Lilikalā Kameʻeleihiwa brilliantly counters western arguments of male akua supremacy and alleged oppression of wāhine by the ʻAikapu in her book, Native Lands and Foreign Desires, Pehea lā e Pono ai? (Honolulu: Bishop Museum Press, 1992).9. Genealogical chart included in Liliʻuokalani’s autobiography, Hawaii’s Story by Hawaii’s Queen (Boston: Lee and Shepard, 1898), 400.10. Haunani Kay Trask, From a Native Daugher, Colonialism and Sovereignty in Hawaiʻi (Monroe, ME: Common Courage Press, 1993), 264–65.11. Blog posts from Mana Moana can be accessed at: https://manamoana.wordpress.com/.12. Teresia Teaiwa, “I Was Seduced by Disney. But No Longer,” E-Tangata, October 8, 2016, https://e-tangata.co.nz/arts/teresia-teaiwa-i-was-once-seduced-by-disney-but-no-longer/.13. Ibid.14. Both Kumu Haunani and Kumu Tere have inspired myriad memorials and tributes in their honor, which are still ongoing, many led by young, Indigenous Pasifika women. Just a few examples include the blog “Haunani-Kay Trask” by Pauline Potter, Kayla Johnson, Olivia Masoe and Jaylee Samu (2019), articles remembering Trask by sisters Haʻaheo Auwae-Dekker and Namaka Auwae-Dekker in the South Seattle Emerald, and by Trisha Kēhaulani Watson in Civil Beat, and an Open Access Bibliography on Tere’s work by Alex Golub for Savage Minds.15. While ʻāina specifically references land, metaphorically it is synonymous with the earth (honua), and thus the wider environment, inclusive of land, seas, and sky, as well as all flora, fauna, and elements.16. Ngugi wa Thiongo, Decolonizing the Mind (London: James Currey, 1986), 2.17. Teresia Teaiwa, Sweat and Salt Water, Selected Works, ed. Katerina Teaiwa, April K. Henderson, and Terence Wesley-Smith (Honolulu: University of Hawaiʻi Press, 2021), Kindle loc. 137.18. There are many versions of this mele, which was also published under several titles. Kekoaohiwaikalani, “He Ohu no ka Poe Aloha Aina,” Ka Leo o ka Lahui, February 24, 1893, 3. Hawaiian text edite and English translation by kuʻualoha hoʻomanawanui.19. kuʻualoha hoʻomanawanui, “Kaulana nā Pua – a Photo Essay,” ʻŌiwi: A Native Hawaiian Journal 4 (2010): 20–1.20. Hoʻoulumāhiehie, Ka Moʻolelo o Hiʻiakaikapoliopele, ka Wahine i ka Hikina a ka Lā, ka Uʻi Palekoki Uila o Halemaʻumaʻu, ed. M. Puakea Nogelmeier (Honolulu: Awaiaulu Press, 2006), 86.21. Ibid., 82.22. Beckwith, Hawaiian Mythology, 221.23. Catharine Lo, “Women of the Canoe,” Hana Hou, December 2005/January 2006. https://hanahou.com/8.6/women-of-the-canoe; Suzette Hauʻoli Smith Gurtler, “Wahine Voyagers,” Polynesian Voyaging Society Crew Blog, June 11, 2014, http://www.hokulea.com/wahine-voyagers/.24. “Moananuiākea,” Polynesian Voyaging Society website, https://hokulea.com/crewmember.25. “Moananuiākea,” Polynesian Voyaging Society website, https://hokulea.com/moananuiakea/.26. Māhealani Dudoit and kuʻualoha hoʻomanawanui, eds., “Mauna Kea Testimonies,” ʻŌiwi: A Native Hawaiian Journal 3 (2003): 241–50.27. I have previously written in more detail about this excellent Aloha ʻĀina activism project. See “The Art of Moʻolelo: Mana Wahine, Aloha ʻĀina, and Social Justice,” Moʻolelo, the Foundation of Hawaiian Knowledge, eds. Kaliko and Hailiopua Baker (Honolulu: University of Hawaiʻi Press, 2023), 145–74.The zine can be viewed here: https://issuu.com/zines4maunakea/docs/aloha_____ina.28. These actions became the impetus for the eventual worldwide groundswell of support for the Kū Kiaʻi Mauna movement. The eight who chained themselves to the cattle grate were led by long time Aloha ʻĀina activist, kupuna Walter Ritte. Others in the group were nā kāne Aloha ʻĀina Kaleikoa Kaʻeo, Mahiʻai Dochin, ʻImai Winchester, and Kamuela Park, and nā wāhine Aloha ʻĀina Noelani Goodyear-Kaʻōpua, Jamaica Osorio, and Malia Hulleman. Much has been written about the Kū Kiaʻi Mauna movement and this initial blockade; see Anita Hofschneider, “No Arrests and No Construction Convoy after a Day of Protest,” Civil Beat, July 15, 2019. https://www.civilbeat.org/2019/07/protest-on-mauna-kea-hundreds-block-road-as-trucks-set-to-roll/.29. Overall, 38 kūpuna were arrested. These include wāhine Sharol Awai, Marie Alohalani Brown, Daycia-Dee Chun, Patricia Green, Flora Hoʻokano, Maxine Kahāʻuleliʻo, Ana Kahoʻopiʻi, Māhea Kalima, Kaliko Lehua Kanaele, Pualani Kanakaʻole Kanahele, Debora Lee, Donna Leona, Carmen Hulu Lindsey, Linda Leilani Lindsey-Kaʻapuni, Luanna Neff, Deena Oana-Hurwitz, Eldeen Peleioholani, Renee Price, Haloley Reese, Loretta Ritte, Raynette Robinson, Mililani Trask, and Noenoe Wong-Wilson. Charges against all kiaʻi arrested were eventually dropped.30. A music video version of the mele can be viewed here: https://vimeo.com/126223489.31. Lyrics for mele and songs from Kūhaʻo Maunakea can be viewed and downloaded via Kanaeokana.net: https://kanaeokana.net/maunakea.32. Chad Takatsugi, “Mele for the Mauna,” Ka Wai Ola o OHA, October 9, 2019.33. Ibid.34. Kate Mettler, “Hilary Clinton Just Said It, but ʻThe Future Is Female’ Began as a 1970s Lesbian Separatist Slogan,” Washington Post, February 8, 2017.35. Ibid.36. Ibid.37. In a 2017 interview with Anna Burckhardt, Liza Cowan discusses how slogans on tshirts such as “The Future Is Female” were connected to supporting and promoting women’s businesses and political movements, but recent shifts to e-commerce has changed that, and that rather than attend an event, or patronize a business, such slogan wear can be and often is “just something you bought” hat’s disconnected from anything else.38. Emma Clifton, “The Story of NUKU: The Kiwi Story-Teller Shining a Spotlight on Kick Ass Indigenous Wāhine, Capsule, October 15, 2020, https://capsulenz.com/thrive/the-story-of-nuku-the-kiwi-story-teller-shining-a-spotlight-on-kick-ass-indigenous-wahine/39. Nuku women website can be accessed at: https://nukuwomen.co.nz/.40. Tarcisius Kabutaulaka, “Islands of Globalization,” Facebook post, January 18, 2023.41. Ibid.42. Ibid.43. Jetnil-Kijiner’s poem and other work can be viewed on her website: https://www.kathyjetnilkijiner.com/.44. Kathy Jetnil-Kijiner, “Dear Matafele Peinem,” “United Nations Climate Change Summit Opening Ceremony – A Poem to My Daughter,” blog posted September 24, 2014, https://www.kathyjetnilkijiner.com/united-nations-climate-summit-opening-ceremony-my-poem-to-my-daughter/.45. The Mana Moana Pacific Voices website is accessible at: https://www.manamoana.co.nz/pacificvoices/46. https://takeclimateaction.uk/get-involved/global-day-action-6-november-2021.47. Matavai Pacific Cultural Arts Facebook post, November 6, 2021, 1:04pm.48. Matavai Pacific Cultural Arts Facebook post, November 11, 2021, 2:41pm.49. Matavai Pacific Cultural Arts Facebook post, November 6, 2021, 1:04pm.50. The assumption of racial hierarchy held by Western (and Christian) perspectives is well documented; in European cultures, oral traditions and stories by nonwhite Europeans were dismissed as “myths,” and within European cultures, relegated to “wives tales” or “fairy tales” women, often employed in nursuries caring for the children of the wealthy, told to entertain children. In both contexts, such stories were dismissed when compared to the “authority” of the written word of men, particularly post-Enlightenment.51. Vaihei P., “Petition,” May 2021, https://secure.avaaz.org/community_petitions/fr/te_ara_tao_protect_our_sacred_mountain_tahuareva/; “Tahitian Community Keen to Save Endangered Sacred Mountain,” IDN, In Depth News, May 17, 2021, https://www.indepthnews.net/index.php/the-world/asia-pacific/4451-tahitian-community-keen-to-save-endangered-sacred-mountain.52. Sarahina Sabrina Birk, Facebook post, September 6, 2021. Birk’s original post is in French. English translation here by kuʻualoha hoʻomanawanui.53. “Bang de fin pour le chapitre Tahuareva,” Polynesie 1, August 30, 2021. https://la1ere.francetvinfo.fr/polynesie/bang-de-fin-pour-la-montagne-tahuareva-1091713.html.54. Sally Jo Bowman, “No Nā Pua,” ʻŌiwi: A Native Hawaiian Journal, vol. 2 (Honolulu: Kuleana ʻŌiwi Press, 2002), 22.55. Ibid.56. Marie Alohalani Brown, Facing the Spears of Change, The Life and Legacy of Ioane Kaneiakama Papa ʻĪʻī (Honolulu: University of Hawaiʻi Press, 2016), qtd. in Silva, The Power of the Steel-tipped Pen (Durham, NC: Duke University Press, 2017), 7.57. Noenoe K. Silva, The Power of the Steel-tipped Pen (Durham, NC: Duke University Press, 2017), 3–4; 7.58. Brandy Nālani McDougall, Finding Meaning, Kaona and Contemporary Hawaiian Literature (Tucson: University of Arizona Press, 2016).59. Ibid.60. Ibid.61. Haunani Kay Trask, “Sons,” Light in the Crevice Never Seen (Corvallis, OR: Calyx Books, 1992), 55.Additional informationNotes on contributorskuʻualoha hoʻomanawanuiku‘ualoha ho‘omanawanui is an ‘Ōiwi artist, poet, and scholar. She is a professor of Hawaiian Literature at the University of Hawai‘i-Mānoa. She is also the chief editor of ‘Ōiwi: A Native Hawaiian Journal and director of Ka Ipu o Lono, and Mana Mo‘olelo, Native Hawaiian digital humanities resources of Hawaiian literature.
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