Pacific Island Economies/Rebuilding the ʻAuwai

These two readings were much more enjoyable to go through this week. After reading Pacific Island Economies I thought of a Hawaiian family who started a surfing school about 10 years ago and two years they finally won a bid to work out of a stand on the beach of Waikīkī. Of course they teach surfing to many foreigners that come from all around the world, in which they contribute to this economy of Waikīkī that many of us question and possibly want to dismantle. I once asked the owner (who is my uncle) how does he deal with the western economy that he participates in compared to the non-western upbringing that he experienced? My uncle grew up in Kālihi with a grandmother who spoke Hawaiian and a lifestyle of a surfer who dreamed of surfing the world. He told me that teaching surfing on the beach of Waikīkī allows him and his family to live out his dream of surfing the world. Being that he owns a surf school, he makes the rules, makes the schedule for his workers, and makes money for his family to survive, he could not have thought of any other way to care for his family. His five children are sponsored surfers who travel consistently all around the world and since he is the boss of his own business, he travels with them. After thinking about this familyʻs lifestyle, I finally realized that this is their well-being, teaching surfing allows them to have a life that they love.

From the two readings that we were assigned I enjoyed Rebuilding the ʻAuwai the best. This reading actually reminded me of the conversation we had with Koa Marino, the kumu from Ānuenue. He spoke about the differences of ʻIke Haole and ʻIke Hawaiʻi and how it is very important for Kanaka keiki to distinguish the two in and out of the classroom. An example of ʻIke Hawaiʻi in an educational form is demonstrated by the Kahokuloa ʻOhana from Kauaʻi. Pulani Kahokuloa is a father of eight children, he taught all of his children how to surf in ʻŌlelo Hawaiʻi and he continuous to coach them in ʻōlelo. I see this as self-determination to carry culture through surfing and ʻōlelo in an ʻIke Hawaiʻi educational form. Like the ʻAuwai and the education of our keiki, Pulani incorporated an ancient activity of our people and the language of our people to teach his children ʻIke Hawaiʻi. I really hope this makes sense to you folks because this is how I viewed and connected the readings of this week to the well-being of kanakas.

Rebuilding the Auwai/Pacific Island Economies

I really liked the Auwai reading....just in the introduction alone there were so many good points as to why it is important we learn and practice what our kupuna once did. I think especially as Hawaiian Studies/Hawaiian Language students, it is important for us to be able to articulate these key concepts. Often times I think that educators over look the importance of teaching haumana the these practices. Not only does it teach the obvious (like with the auwai example), it also alleviates many surrounding problems that might be so obvious. Like she mentions, not only does this revivification of the auwai help the lo'i, but it also influences the removal of non-native plants, teaches an educational lesson to the kids about the aina, and also allows for a spiritual connection to our kupuna as well as our aina. It is clear that as we introduce what seem to be not so common practices today, we can perhaps make them ma'a mau. Just as once was with olelo hawaii and hula, maybe other practices can be brought back through things such as bringing back the auwai. And in the process learn and grow as well.

Goodyear

Aloha kakou,

I just talked to my sister waianuhea about what was discussed in class while I was gone. What I got from the discussion is that kumu wanted us to focus "internationally" rather than "locally." I understand the mana'o behind this because that is a problem that will affect us in the future and it is great to think ahead, however; I feel that this might be kind of like walking before we can run. Because I feel that the greater problem at hand is the fact that many of our people do not even know about the wrongs that have happened to our kupuna. We need to focus on this problem, we need to educate everyone about our situations. I am sad that I missed this discussion in class because I feel that I could have got some important idea's from that discourse.

I guess the major question that I have after reading these articles is what do we do next? I would like to revert back to the way things were, but I don't believe it is possible. Given our current situation. There needs to be a transition from capitalism and subsistence communal living. People deal with problems in very different ways for instance taking off band aids after they have been on your body one approach is ripping off the band aid as fast as you can but that does not work for everyone.

I do not know what the solution to this problem is but maybe collectively we can come to a solution that works.

Ma Ka Hana Ka 'Ike

Ma Ka Hana Ka 'Ike

I believe that we still have the ability to form our own 'auwai in our personal lives today.  It will be an 'auwai from our ancestors to our present day.  And teaching our children how to maintain this connection, will restore our people with the vitality that "wai" brings.

Knowing and understanding western methodologies and "capitalism" is important to provide protection for our people and most importantly the future.   However, I do not believe that those external models contain "wai", rather they are just pvc-like/modern created plumbing fixtures.  The true importance I see in this article is the understanding that the application of a native methodology is much more advanced than the current more commonly used "pvc/modern created systems"; thus, Captialism is not an indigenous answer, it is NOT an 'auwai.

I believe focusing on the values that our native methodologies exhibit, make us more advanced than PVC type systems.

This article encouraged me to maintain my own personal 'auwai system with my ancestors with the ancestral knowledge I have been taught, and not with the imposed, unintelligent, overworked technology of the PVC system.

Should we focus our studies on the PVC or the 'Auwai?

Goodyear

NCLB is a joke. I think this article articulated a lot of ideas I already embraced. But I think most importantly it highlighted to me the importance of reconnecting to the ʻāina and becoming a "caring companion" to it again.

How do we improve well-being?  SPIRITUALITY.

Halau Ku Manaʻs experience with clearing the land and reopening the loʻi say it all. While it may seem almost impossible at times the foundation and kuleana are there. Once you choose to return to it and do as much as you can the way will be provided for you. (I totally believe it.)

Foreign models do not work for education and economic arenas because those in power benefit from us being subjugated and from us not assessing our sovereignty. So then how do we make a model that fits us. We DONT. We just unearth the ones that have been overgrown by the invasive species.  Hmm...could we do that do tourism?

WOW! Its truly awesome. We donʻt need to recreate anything. We just need to return to our core values because the foundation still exist.

Within the first paragraph I already gained a new understanding of economies. For a long time as a young artist kid I often perused the path of printing T -Shirts. I did it for a while, however after a while I was discouraged that I really was not doing anything to benefit anyone by selling shirts. However I just understood that any part I play within the economy is benefiting the community in a way.

The idea of GDP made me think about a discussion I had with a Aunty last night. She was telling me about her Maile Farm on the big Island. For her the whole idea behind it was that now a days, people are using imported Maile because the local growers are not reliable. She also knew that we were destroying our own Maile resources by trying to keep up with the demand. This is how she was inspired to start to her Maile Farm. She explained to me that she was simply using the "Maile" as the vehicle to raise her people because of this same philosophy that the money would filter through the community by providing jobs and so on. What can I use for this "vehicle" that will stimulate the economy and do something else at the same time like how aunties farm reforested the environment. I think it is a very important realization for us to figure out how to provide this place with what it needs so that we are not importing everything. This leads us to the idea of subsistence.
What I got from this is that we definitely have the resources to sustain our selves, but the question is whether we are using these resources correctly; and we can all agree that we are not. Something I read in another book today made me think. It talked about how Hawaiians once ate food strictly from "this" soil and "this" sea. This speaks of how what our bodies were made up of were also "Hawaiian" (things of this place). In this modern time I feel that our bodies are made up of foreign foods not from this soil or this sea. This is all the whole idea of subsistence.
Aunty also talked about how if you think about it the Hawaiian community has a lot of money resources within Kamehameha Schools, OHA, QLCC, and so it, we just gotta figure out how to come together.

Deadline for Blog

has passed.

Thioub : Jenny Estrella

page 79 or 18 in pdf
What gives UNACOIS leaders independent clout and room for maneu- ver is their capacity to mobilize a large mass of followers. Their ability to do so rests on the strong links of personal dependency that tie leaders to fol- lowers who are involved in urban commerce. The principal beneficiaries of this system insist that these tight personal bonds are a manifestation of tra- ditional ethnic or religious solidarities.

This article helped me to see the inter-playings of the various groups of a post colonial world.  I feel understanding the experiences will help to identify the economic structures we will possibly traverse as Hawaiians.

Thioub, Ibrahima and others

Economic liberalization was quite engaging to read about within a African Country. I first pondered upon the word liberalization and I tried to define in the easiest way possible in order to follow along in the text. I defined liberal as permitting freedom of action, especially advocating progress or reform to matters of personal belief and or expression.

After I defined this term I immediately goggled Senegal, because I had no idea where this country was in Africa. I found that Senegal was ruled by two kingdoms throughout the 9th-14th centuries and in the 15th century the Portuguese landed on the coastline followed by the French. Around the 11th century the Islam Religion was introduced, and today about 90% of the population of Senegal follows the faith of Islam. Between 1300-1900 close to 1/3 of the population was enslaved by various European powers such as Portugal, Netherlands, Great Britain, and by 1677 France ended up in possession of a minor slave trade. E kala mai if I am rambling, but I feel that research on Senegal as a country is wise, to know some information on a place can guide my understanding of it better.

From the short history that I have found on Senegal I have gathered that this country has suffered many economical and political struggles before Independence was granted. Colonial power was still heavily present in Senegal long after independence due to the control used in conspicuous ways to protect and promote foreign capital, the import trade, extractive industry, and other services. The first 25 years of independence the peasant production of peanuts for export and international loan capital invested by the state was prevalent, yet politically and economically African and Lebanese businesses remained subordinate to both French and state, invested capital in the trading, manufacturing, and banking sectors. How can one country keep up with such high demands? The general decline of the peanut sector, revealed the falling of productivity and profitability for the producers, which eventually transformed the organization of rural commerce. With the many different groups or groupings that came into political play in Senegal, the militant UNACOIS is probably understood as the result of a transitional moment in Senegalese politics. The rise of this organization displays that old forms of government control over the business sector are no longer applicable. The well-being of the Senegalese has grown compared to the 1980s and 1990s, but the road to liberation has been a great struggle.

The Senegal struggle reminds me of the Apology Bill that given by President Clinton to Hawaiʻi in 1993. I can hear Haunani-Kay saying to us in class that - "we donʻt want no damn apology, we donʻt want a piece of paper! We want our land back!!" It reminds me of the fact that this apology will not change anything, it will not create a better living environment for our people to have a better well-being in life, it is just a piece of paper. Land will better our well-being, most definitely.

Thioub

UNACOIS approach to getting their voice heard was awesome. Also, I thought it was interesting they considered it "militant" tactics. I think if we want change we need to continue to be mindful of theyʻre methods. I believe in the power of protest. Again look at Haunani-Kay and the University of Hawaiʻi at Mānoa. Through her education and understanding we now have Kamakakūokalani.

Organized mass strikes got UNACOIS a voice. If you want better well-being we need independence from the colonizerʻs mindset and the way to accomplish that is through returning to the culture, sustaining ourselves from our Papa and through the language. 

Kinda off the subject but it makes me wonder what would happen if Hawaiians chose to strike Waikīkī for months? What type of impact would it have? Would tourist come to see non-hawaiians?

Ibrahima Thioub

Business and power. What's new? This paper was a hard read for me mostly because it bored me. Those who have control have power. Straight off it was obvious to me that Senegal has gone through much struggle to gain its independence. What from slavery, other countries trying to rule over them, and from different interests. Religion of course also played a role in civil unrest. With the involvement of the military group UNACOIS, I was strongly reminded of what Hawaii has and still is going through because of the military, and we don't even have independence! We were taken over by military occupation (which is a mild way of putting it). And military nowadays completely rules Oahu island! The best beaches are fenced off or reserved for military, they get special discounts, they bomb sacred places with having no respect for the Hawaiian people, and much more but I don't feel like ranting about it.
"competition between state, foreign and local business interests has centered on the struggle for control over trade." (thioub,6)
I feel like Hawaii is going through something like that now, minus controlling trade. I hear how we should buy local and support local people but it's hard when the state makes buying foreign so much cheaper than buying local. It's sort of like buying organic, it's supposed to be better and healthier but if you go to Safeway it's also very expensive. Why spend $6 for an organic tomato when you can buy 3 (Monsanto) tomatoes for $3? Cheaper appeals more to us because it's logically more affordable especially living somewhere that's all ready expensive to live in the first place.

super late hale

I have recently come to the understanding that knowing the Hawaiian Language is knowing a whole another perspective. I feel that within the Hawaiian Language there is a whole different outlook on life and what surrounds us. This language shows our relationship to our environment; something that the English language could never show us. I feel that it is crucial to learn the language because it allows us to see through this lens that our ancestors looked through, and give us a different understanding of the identity of people and place.

It is sad, but through out my life I was often discouraged from dedicating time and energy into learning Hawaiian. Even at Kamehameha we were pushed more to learn Japanese and Spanish because they would be "way more use full in this developing world around us". I am glad that it seems that this mentality is starting to shift. I feel that my parents generation were the ones that were raised with the heavy colonized mindset, however our current generation is beginning to change this. I have faith that our childrens' generation will share a better understanding of who they are, and their roles in this place.

We often get frustrated in the topic of Hawaiian Sovereignty and if it will ever be achieved. Sometimes people make it seem like it is unrealistic and it could never work. However I have also come to the understanding that there are ways that we can practice sovereignty right now (in a sense). One thing we can do is practice food sovereignty by growing food, and making an effort to understand that food is not only acquired through money through safeway. Besides food sovereignty I think one of the next important forms of sovereignty is Language Sovereignty. In a sense, us being able to speak our own language is a form of having independence from the colonizer language (in my opinion).

To tie this all to what is going down right now, last week was an international mural festival called the Pow Wow in Kakoako. Hence the one week late blog. I was privledged to kokua Solomon Enos, whos Hawaiian Art, can perhaps inspire its viewers to seek the path of understanding our people and culture. I see painting "Hawaiian Murals" as a way to reclaim this madly developed city we have been born in. However the trippiest part about this whole thing is that the only reason that we were given this opportunity to paint Kakoako, is because Kamehameha schools is planning to knock it all down to make skyscrapers, the rail, and fat tubes to steal the water from the ocean. Perhaps I am biased but I cannot understand how "Hawaiian organizations " (Kamehameha & OHA) feel that this will be the most beneficial thing for our people. Maybe I don't see the full picture but I feel that there are many other ways 200million can be used to benefit our people. Crazy stuff going down right now.

Deadline for blog

Has passed.

Constance Hale

Very easy, casual, non-academic read. How to undo the damage that foreign missionaries did when they made hawaiian language written. What really annoys me about this reading is the part where the missionaries found that the hawaiian language was "lacking" even though it was precise and very intermediate. The only reason missionaries thought it was lacking was because it didn't have words such as faith and holiness and religion. Well duh, of course it didn't. Hawaiians didn't believe in the same religion that the missionaries believed in! This strongly reminds me of how you would control a people, if you can take over their language and religion then you can basically mold a people however way you want. Which is exactly what the missionaries WEREN'T supposed to do!

Constance Hale- how do you say computer in Hawaiian

I thought that this article was inspiring and it made me proud to read the progress that Hawaiians have made in reviving the Hawaiian Language thus far. The strides made in the past few decades are motivating to say the least, and I look forward to contributing to further strides made toward Hawaiian language/culture revival.

A very beneficial aspect of merging indigenous language/culture with technology is that it creates a virtual space for discussion and information exchange that transcends geographical boundaries and limitations.

A unique aspect of being from Hawai‘i is that although we are recognized as a state, our “state” comprises of islands separated geographically. By utilizing technology we are able to create a space that all people can participate in discussion and learning even if they can’t all physically meet in the same geographical location. Whether on an island in Hawai‘i, another pae ‘āina or ‘āina ‘ē.

Indigenous Languages and Technology

Indigenous Languages and Technology (ILAT) discussion list is an open forum for community language specialists, linguists, scholars, and students to discuss issues relating to the uses of technology in language revitalization efforts.

   I found this open forum on the web for Indigenous Language and Technology(ILAT) that I found very interesting. I didn’t have much time to explore the entire website but they have an archive of discussions by other Indigenous peoples around the world. This is a great virtual space for Indigenous people to compare their mana‘o and get information about other peoples’ effort in revitalizing their languages and cultures as well.

They also include links to articles if you’re interested in the topic.

Here are a few posts made by various groups of people retrieved from the server archive that I related to/ I related to the reading.

MESCALERO -- One word at a time, one student at a time, a group of

Mescalero Apaches and their partner, a New Mexico State University

anthropological linguist, are trying to stave off the demise of the

tribe's ancient tongue, the wellspring of its culture.

"Like one of the elders said, every step is sacred," said Oliver

Enjady, an artist and former Tribal Council member who is director of

Nde Bizaa, the tribe's language program. "This (language) was given to

us by the Creator for use by the Apaches. ... It's who you are, and

you can't change that. If this is lost, then what is your identity?"

"Language suicide is when a community itself opts not to practice it,"

Distinguished National Professor and renowned author and linguist Dr

Tariq Rahman

(so the opposite of language suicide is when a community itself opts TO PRACTICE it!!!!)
E Ola ka Olelo Hawai'i!

Hale

Although integrating Hawaiian knowledge with technology is nothing new, its great to see that people like Keao Nesmith are continuing do so. A great way to participate without selling out.

Kumu Kimo mentioned something along the lines that we should do more bridging of the gap between the reading and the current news of today. But when I think of current news, iʻm thinking GMOs poisoning Hawaiʻi and Kawaihaoʻs disrespect for Iwi.

So whats the bridge, protesting.

Consider the history of Kamakakūokalani.

Kamakakūokalani is standing because of people who refused to work within the model. They used their passion to protest the system, which in-turned provided this program. Without their passion and understanding of racism we wouldnʻt be discussing this indigenous economies. Therefore, we have a few professors at Kamakakūokalani who are  great examples of how to participate in a meaningful way and improve well-being.And like Kamakakūokalani, Leokī would be non-exsistent/insignificant if it werenʻt for Hawaiians who had passion and protested powers in control.

Hale- Pihana K.

By reading this, I am continuing to learn about the people that I know, and all of their contributions that I didnʻt know about. I have known Keao for years, and have met those like Larry, but there are so much that they have done that I did not know.

For me this is the first time that I am hearing about this leoki, but it made me think about how dependent I am on the Hawaiian fonts and the format for writing my papers in school. Especially for perpetuating the language for our younger generation, I think that the more programs that we have available, the better off we will be.

I am glad that now compared to the numbers before,  it has substantially increased in the number of children and overall the community in speaking the language. As we can see from the starting of leoki, it took 3 main people and I am sure a lot more to create this avenue for the children to communicate with each other.

I think that by having an environment that encourages the Hawaiian language, it is a safe place in which the children will not feel discouraged by outside influences. For me, the more sources that are available, it helps me in strengthening my Hawaiian language. By this I mean that I am learning Hawaiian as my second language, and because of this, it does not come as easy because the mindset of Hawaiian and English is two totally different ways.

Hale: jenny estrella

Language the carrier of culture.
How do we as Hawaiians interpret life today?

I feel that the process of discussion is a very Hawaiian Practice. The way in which the Hawaiian Language community arrived at the meanings of these hua olelo are worth observing.

I feel further that this process of discussing should be applied in our future endeavors as Hawaiians, especially now that we are venturing into new frontiers of indigenous economies.

Knowing that well-being is our desired goal when participating in our indigenous economies, I would like to discuss pitfalls and peaks to be aware of when navigating through the "system" and how to deal with possible solutions to various scenarios.

And I would like to discuss with our class, "guest speakers" and those who have and are navigating the "system"; the various experiences and situations they encountered, to better equip myself for the "system".

Hale Jarom

I just wanted to mention that tomorrow at 10:30am to 1:00pm there will be a vigil for protection of 300 plus iwi kupuna being desecrated at Kawaiaha'o Church and peaceful protest against the church for this hewa. Report @ 10:30am in front of Honolulu Hale across from thchruch to get signs and instructions, anyone arriving after 10:30am report to church side and see Hiwahiwa. No one is allowed on Church Property, they may arrest you! They are asking to wear black.

Also from the Hawaii GMO Justice Coalition:
GMO Labeling Rally Stop Monsanto From Poisoning Hawaii. Tuesday February 21 at the Hawaii State Capitol 415 South Beretania St. Honolulu. 12pm Blessing Ceremony for Haloa the Taro. 12:30-2:30 music, 6 speakers, free salad, snacks. 2:30-4:30 lobby legislators. 5pm closing

First off I must say that I am impressed and a little jealous that I did not think of leoki. I want to say mahalo to Nesmith, Kawai'ae'a, and Donaghy because I feel that it is a great thing they have done. The second thing is that I would like to use this computer program because it sounds very interesting. I don't believe that I would be able to understand a lot of it but it would be impressive to use.

What I pulled from this article are the challenges that were faced by Nesmith, Kawai'ae'a, and Donaghy which is incorporating new technologies to help preserve our culture. Right after reading this article I jumped on Facebook and a thought popped into my mind, what would it be like if Facebook had a Hawaiian equivalent? I would never have thought about that if not for this article.

Also another important issue is the use of new technologies in continuity with the efforts to revive our culture. It is obvious that children learn better than adults. I have learned how to use a computer faster and with more efficiency than my parents and my father was the same way with his parents so it only makes sense that we use those technologies to our advantage. My daughter is only two and loves to jump on my computer, so if I could get her to use programs such as leoki I feel it will help her to learn our language and the computer. I know that the more we can use technologies in our culture the better for our children.

Maybe someone could create a Hawaiian computer language. I have taken a couple of computer science classes I feel it would be interesting to learn in Hawaiian and to program in Hawaiian.

Hale Reading

We often discuss the importance of fitting the system to us as Hawaiians rather than the other way around. This is a prime example of integrating technology into our culture. I thoroughly enjoyed reading about the place that ʻOlelo Hawaiʻi has made within schools and learning systems. It is the result of three individualʻs desire that there is this computer system for us as Hawaiians. Often times I think we over look the leaps and bounds we have made with our language. Instead of carrying around a huge dictionary, we can simply look to our laptops, ipads, phones and log onto wehewehe.org. Not only is technology being integrated successfully in the kula haʻahaʻa, it is finding its way to kula kiʻekiʻe, kula nui, and now iphone applications as well. Not only have they created a new and beneficial system to keiki, it is also pushing to creation of new words. I am starting to look at this papa with a new lens...We hear time and time again from our guest speakers the success and joy that comes from loving and learning your culture and creating a career in which you love. This previous sterotype of only being able to be a teacher as Hawaiian studies major is slowly diminishing. We have also talked about being able to "beat" the system through going through it. I think it is great that we have people who have the ʻike of both their culture and some of todayʻs modern-world...like the example of creating "Leoki". Itʻs great that individuals are taking the incentive to further their knowledge while keeping their culture in mind as well. It is through continual examples such as this one that we will be able to further ourselves as a people.

How Do You Say Computer in Hawaiian?- Constance Hale

This article stirs a lot of emotion within me. It made me feel proud that our culture, as fragile as it is and as badly as it was broken, is still surviving. And not only are still surviving, but we are reconnecting with the past and building bridges to the future. We are finding new ways to weave our tradition and culture with our modern technology.

Reading about Haleʻs recount on his visit to UH Hilo reminds me of when my Hawaiian language class went to visit a kula kaiapuni on Molokaʻi. We were all seniors (there were a total of nine of us) and we went there with the idea that we would visit these keiki and have a chance to practice our language to teach the keiki a game for class. However, none of us were really prepared for what we experienced there. We all connected with the keiki, and as we taught them a game, we had a glimpse of the future. We could see the language and culture living and flourishing in these keiki. It not only gave us hope for our people, but a sense of purpose to continue the legacy just as these keiki were doing.

The efforts of NeSmith, Kawaiʻaeʻa, and Donaghy have shown that our culture is able to progress and strive in these modern times. Thereʻs a website I would like to share with you all:

http://www.awaiaulu.org/main/index.php

This is a website that a friend shared with me a few months ago. For those of you who have never seen this website, it is a project known as ʻIke Kūʻokoʻa. It is simple yet effective in getting our language (specifically that which is found in old newspapers) available for online access. Itʻs very easy. You can register within minutes, and it will assign you to a page that has been photo copied. All you have to do is transcribe EXACTLY what you see, so that it will be accessible in an online version. I believe this project is yet another big step for us to take in the progression of our language and culture.

Hale - geodee

Aloha Nō ʻOukou:

How to say computer in Hawaiian opened my eyes and totally got me thinking of all of the online resources that I use to do research in finding stories of our history or just going through the Hawaiian Language news papers without having to go to Hamilton. It is definitely convenient to just jump on your computer and search for dates and events or keywords that you need to find what you are looking for, and I greatly appreciate that luxury, yet I rarely think of the people who began connecting these resources online and who maintain the sites. They need to be enormously thanked for such valiant work. So, mahalo nui for these resources!!

In class we discuss the well-being of indigenous peoples and their culture from all around the world, our assigned reading also reminds me of Ngūgī Wa Thiongʻo book Decolonising the Mind: The Politics of Language in African Literature. Ngūgī reminds us that "language, any language, has a dual character; it is both a means of communication and a carrier of culture." I believe that carrying culture through language is very healthy for a person and their identity.

This reading (and Ngūgīʻs text) had also reminded me of a non-profit organization called Native Languages of the Americas. It is a Minnesota non-profit corporation dedicated to the preservation and promotion of learning endangered American Indian Languages. At the top of the homepage there is a link that is labeled ʻSupport our Organization;ʻ when you open that page there is a description of how people can help to support their cause, not just by donating money, but asking other American Indians to speak their language, if one is fluent in certain dialects to record it, if one can write in an indian language to create a website for others in that tribe to learn from, there are ten more tips/ways to help support the organizationʻs mission. Besides supporting their mission, Native Languages of the Americas have a great website that list Native American Indian Tribes and Languages throughout the Americas. Almost all the languages listed have a dictionary that defines basic terms in each language; even though basic terms like different animals or body parts are defined, at least there is some kind of resource that American Indians can build upon. This organization states that their website is not beautiful but it is a resource that is needed to save and restore languages of indigenous indians of the Americas. I admire this organization and website for their endless work to preserve and maintain language, culture, identity, and overall the well-being of Indians of the Americans.

http://www.native-languages.org/languages.htm

Here is the link to Native Languages of the Americas website. It is a simple site, yet very valuable for Native American Indians of the Americas; just take a quick look to see the amount of work that went into making this site, it is amazing. I hope the link shows up when I post this.

Blog 2: deadline

Has passed.

Godoy and others

I think that it is interesting to see the effects of a market economy on indigenous peoples, especially with Hawai’i’s being a product of a market economy. Godoy and others write of how indigenous people “hold most of the world’s traditional knowledge,” and how they are now entering the “radar screen of policy makers.” People are starting to recognize that it is the traditional knowledge that needs to be looked at more seriously. They look at the effects of market on renewable resources and say “increasing integration into the market and the population pressure induce indigenous peoples to degrade renewable resources.” People are seeing the benefits (monetary, health etc.) of this new market economy and abandon their traditional knowledge systems in order to “progress” the problem is progress on whose scale? “ Market penetration changes the way indigenous peoples use natural resources.” Right on the money, in old Hawai’i our kupuna took care of the ‘aina and in return the ‘aina took care of the kupuna, when the “market economy” arrived on floating islands this new concept changed the importance of that traditional knowledge system and in return depleted that natural resource(sandalwood).I think that this is a good example of market economy being imposed on a people and them abandoning their traditional knowledge systems to accommodate and acculturate to a new concept. By looking to the past we can help shape the future not just Hawai‘i’s future but the future of other indigenous peoples and their land.

 “Integration into the market could increase monetary income and consumption of goods and services, including health care(Alkin et al. 1985) and food.” I noticed that many of the positives to integrating market economies all include “may”. I think it important to look at past studies or past events/implementations such as the comparison I’ve made with  Hawai’i in finding new ways to integrate a healthy market economy allowing the indigenous people of that place to utilize their traditional knowledge systems in creating a balanced and sustainable economy.

Aloha mai kākou,
I trust this post has found you all in good health. "Indigenous Economies",  I agree with Corytaum. As an Indigenous peoples having lost their land, WE ourselves are being forced to deal with both the loss of our indigenous frame of minds AND the struggle to learn and function in another society. For me personally, living with the fruits of what happen 100's of years ago is bringing me to question my own ability to remain indigenous today. The system setup by the haole man, has pushed Indigenous peoples (our Kupuna) into the norm of society and confused them as to exactly what their place is IN society. Our kūpuna have come from long lines of kānaka that value genealogies, knowing this as a kanaka today, How does this help me? This is what I struggle with now. I love and value the ʻIke of our kūpuna, but is it really worth all that hassle. Do I really need to subject myself to the cruelty of a system that clearly doesnʻt share the consideration to allow a people the right to maintain their own form of economy.

Kanakas during the monarchy time have built, wrote, farmed, entertained, and many more. The people worked and lived a pretty comfortable life. They were kānaka that were able to juggle the two: the change in society & the maintenance of their traditions. Fathers would go to work while mothers stay home to take care of the keiki. Family was important and providing for them was not a choice, but your responsibility. The values in an old Hawaiian household are completely being changed in some Hawaiian households today. Families have completely cut off all ties with other family members and ʻohana isnʻt what it used to be.

Today, I feel a lot of us have lost the ability to think like that. I blame the change in society. Over many years of change, the values of kānakas have changed. We continue on in a society that constantly allows us to abandon our traditions.

But still, we move forward. The obvious things of a culture have disappeared from us (such as land, etc.), but there still remains something within us, pulling us back to the past. Though some may say that there is no value in thinking as our kūpuna did, there are many that say that our kūpuna thought in the most strategic of ways.

Our kūpuna knew exactly what was happening to them, and understood clearly what they needed to do in order to keep the traditions of the past. They understood the need of that balance in ones self. Colonization starts from within, and when "inside" starts to believe it, you become it. Our kūpuna continued living in both the past and the present, passing down as much ʻike as they could to the next generation. They looked to the past to those who have come before them for the answers. I loved their understanding that they couldn't do it all on their own. They ADD on to the work of their ancestors, although little bits at a time, they knew that in the end, it will be great. And they continue on these works by passing them on to their keiki. Imagine someones lifetime work, and THEN imagine many LIFETIMEʻS of works. Western thinking focuses on only ONE persons works, Hawaiians focus on many peoples works. Then reiterating the value of knowing your genealogy as well as that of those who are around you, to understand your kuleana.

Kānaka understanding this need in change today, go through the struggles to try and bring this way of thinking back. They have heard the stories of their kūpuna, and they understand their responsibilities. Although feelings of loss go through my body, I take peace in knowing that its going to get better. Hawaiian families WILL continue on, and they WILL succeed in whatever it is they put their mind to. That is one thing our kūpuna has given us. The ability to be so mind strong that nothing can stand in our way. Regardless of the many struggles they go through, they still continue, passing the knowledge down to their keiki and so on.

This is why I think it would be cool to listen to guest speakers that can share personal accounts just like this with us, such as the Hawaiian Nation group. I think it would be interesting to know how they are able to hold title as a "Hawaiian National" by being in that group. If they are a 501c, what exactly is it that allows them to do what they are doing? (Occupying Iolani Palace, maintaing acres out in Waimānalo, waiving all rights to U.S. citizenship...) What kind of organization are they? How do THEY sustain themselves (being an indigenous peoples in a now days society) today? Did they themselves attend school to acquire certain job skills? Are they qualified in anyway to do this on their own? and if they are, what value system do they follow? and how is it, dealing with the juggle of both societies?

Mahalo no ka hoʻolohe ʻana mai, hope I didn't go too far off track!

Ke aloha nui,
Punahele Kealanahele-Querubin

Godoy

“With simple technology, low rate of population growth, and weak links to the market economy, traditional land uses have been able to feed local populations (Posey & Balee 1989)” When I read this line, it really struck me as interesting. I think as Native Hawaiian people trying to discover what we want within an economy, this sentence explains a lot. Many of times we are fighting with the idea of sovereignty and living in the “luxury” of today’s economy. In such a fast paced technological world that we live in today, how is it possible for us to succeed as a Native people and a contributing member of society? This statement is perfect for our search for balance like we are doing within this class. Like we discussed before, it is a matter of making the model fit to us as a native people. Is it truly possible for us to use technology, have strong links to the market economy and have traditional land use feed local populations? Practically the opposite of the above statement, but we can only try.

Finally, within the conclusion, the author lists some obstacles that might stand in the way of achieving success within an indigenous economy. The lack of agreement and strategy is a huge problem. Once again, I feel like this proves to be true within the Native Hawaiian “views”. I think as a people it’s often hard to get on the same page or agree on what would truly be beneficial for our Hawaiian people as a whole. All in all, I think this is an interesting article on Indigenous Economies and truly holds a purpose in our Hawaiian Studies 490 class as well.

Reading my classmates blogs made me really think about the term "indigenous economies" because in the days of old the "food trade" was kind of like the economy. Profit would be how much food was harvested. However from the reading it is understood that in this time "the indigenous income" is "CASH received from the sale of...". A farmer in this time is not successful in the economy unless he is gaining cash from his harvest. The interesting thing about this is that we have conflicting values; "we" as in indigenous vs. capitalist system. What I mean is that to me land is way more valuable than money. You cannot eat green paper. However it is obvious that in the capitalist system money is more important than land. In a way money is the source of all of our development issues. At the same time me writing all of this just shows how one of the reasons why we may not be as successful in this cash economy is because of our frustration with this cash system. Not to get back on the victimization trip, but of course our people are not going to be doing well in this is system, if they have functioned through a different system for so many years. To eat, they needed land to grow food. Now, there is no land to grow food. Now we need green paper to get food. Hope I didn't go too off track but the reading made me think about how the economy effects indigenous people in this time. Big decisions are determined by the money. We couldn't stop H3, can we stop the rail?

This also made me think of the term "indigenous people". When we hear this word we visualize native people however are all humans ultimately indigenous to a certain place? Are white people indigenous people in Europe then? If a Indian lived in a European City system then he wouldn't be a indigenous person?

Godoy: Jarom Laimana

The most important thing that I have taken from this article is that Indigenous people around the world are facing the same problems that we are and I feel that understanding what other indigenous people are doing around the world to cope with their situations can be very valuable for us in our own Indigenous economy. The other thing about this article is the vast information. It seemed to me that the information was just presented without a certain outcome wanted. This article just states facts and in some cases gave both sides of the same argument  which I really liked because it gave me the chance to make up my own mind. Also the amount of different studies on different peoples was extremely impressive and thorough. I know that I could use many of these facts or ideas described in this article to add weight to my arguments about Indigenous economies and the important effects it as on my personal indigenous beliefs. I feel that this article has given me a greater understanding on many of the subjects that we have described in class and I wish that I had read this article before taking this class I know that I would have had a foundation of the terms such as social capital, quality of life indicators and market participation. 

Godoy: Understanding the purpose of this class!

I had an Aha moment today.

Today, I passed by this cafe owned by a Native Hawaiian. From the outside I was unsure what they sold. From the window the place was reminiscent of flea market, mismatched chairs, a babies crib, a crowded shelf of mismatched teacups set out for use amongst other things. Anyhow my hunger pushed me in I discovered this business offered all sorts of sandwiches, salads, and over 50 varieties of specialty teas. After enjoying an onolicious meal, I was wondering why I was the only person in that place. Their product is fabulous, they should be as packed as Mitsukenʻs.

And it made me think, "Is this what this 490 class is for? Is it structured to educate me to identify a Native business, its problems and the solutions to increase its profit margin thereby inmproving the Native well-being? If so, interesting.

When I became a Hawaiian Studies major I never intended on learning to operate a business more successfully as a means to improve well-being. I thought that discussion belonged to business majors. As a HWST major I believe improvement to well-being will rise out returning to the culture and practicing its values. I think the following quote sums up my view:

"Once social change begins, it cannot be reversed. You cannot uneducate the person who has learned to read. You cannot humiliate the person who feels pride. You cannot oppress the people who are not afraid anymore. We have seen the future, and the future is ours."

Godoy and others - geodee clark

Aloha Nō:

The reading this week was informative yet insipid in certain sections in the text. While I was reading this research I asked myself on several occasions, why must Indigenous peoples continue to be defined in the parameter of the Western Norm or Western society? Yes I do agree that Indigenous peoples are the original inhabitants of a region, and we equate well-being with quality of life, but being compared with a U.S. standard of any sort will not display an accurate sense of the Indigenous economy.

For me, I viewed Godoyʻs research as a discussion of Indigenous peoples and their land. In the discussion of renewable natural resources and the well-being of Indigenous peoples, one cannot help to save their resources and health (of their people) if they do not have land to cultivate on. The Western idea of Market and Encroachment will definitely effect the well-being of any Indigenous group of people because with market comes capitalistic views and with encroachment comes deforestation of wildlife, forest, and farmlands. I believe when a people are forced into a foreign market to sell their crops or good, they are forced to adapt to an outsiderʻs view of earning monetary income. Indigenous peoples have a different definition of what land means to them, rather then the Western capitalistic definition of land. So, I viewed this reading as a discussion of land and the value it holds (now) that many foreign economic powers are searching for renewable resources; for many resources are quickly being depleted from earth, and the people who can help and have the tools to maintain natural resources are the Indigenous peoples themselves.

The examination of health in this text is interesting because it was difficult for me to understand, I really needed to look closely at the graphs and the explanations of each health issue that was presented. It was quite funny when Steckel indicated that "people can use income to buy luxury items including tobacco and alcohol, which do not directly improve (and may even harm) health." All I could conclude in my head was the introduction of alcohol to the Native Indians in the Americas and how that has negatively impacted the health and well-being of their people and culture. Overall, I enjoyed this reading because it made me critically think and analyze the knowledge that I have on renewable natural resources and the well-being of Indigenous peoples and cultures around the world.

Godoy : jenny estrella

The constant question I find myself fumbling upon is,

What is Indigenous Economies?

and then to break it down further and make it personal to me,

What is Profit?  or Should it be called instead Indigenous Profit?
Is well being included within "Profit" or Indigenous Profit"?

What will be the relationship between Indigenous Economies and established Economies?

Who decides on the Answers?

I feel, that before further progress is made within in my own mind, I have to have answers these questions.   Godoy sort of answered them, yet in a way left a larger hole as he poked around to trying to describe something that has yet to exist within real, parameters that the indigenous/world economies can agree on.

What I see as important is, being able to best describe what it is I am looking for.  And the easiest way for me to do that is to name examples and hopefully go from there to see what they have in common.

It seems to me that the idea of Economies, Capitalism and Entrepreneurship or almost complete antonyms of the idea Indigenous well-being. Therefore, what is being created is an oxymoron in not only words but also in theory, thus, hinting at a reality that may exist though abnormal.

I hope my assumption is true, I hope that it could possibly exist.  It is my opinion however, that the realm of which Indigenous Economies exist is so chaotic that it will take a community of Indigenous people to identify it. I think we as a class should take time to discuss the main points of what Indigenous economies mean to us and how we can go about to achieve that goal.  Then we will know what we want, choose the right people to be guest speakers and then, have the right questions ready.

I hope this class will help to illuminate the "treasure" in which we all would like to find as a community, and if it can than, Tally Hoe, lets go and get it.

For Class Discussion

This were questions posed to me by a student. I include my answer, but let's also discuss this in class:

Questions:

In terms of participating in economic arenas: what would be a specific example of participating in a unmeaningful way? and an example how can you participate without significant community benefit? and when we talk about well-being are we look from and individual perspective or a group perspective.

Kimo's Response:

Good question! I think only you can decide for yourself what is "un-meaningful".

In terms of the conversation in class, we hedged on the idea that "meaningful" systems that contribute to well being stem from the idea of community contribution. There is participation to community well being and, when needed, we can depend on this same system to support us when needed; in short, give and take. In short, there are a million careers out there. It is up to you to find one that makes you thrive.

Cultural thermometers also come into play in indigenous economics. And, only you can determine which career will either support or rebuke your cultural value system. For example, from class discussion many students have articulated that selfishness is undesirable. People who take from a system that has supported them or their family but then do not contribute to that same system when it needs help do not contribute to community well being.

Well-being is personal and communal. Can a person who lives in a house with other  family members really be happy if the others are not happy? At some point, it rubs off. Indigenous economic theory states that if Well-being is the communal goal, the decisions that are made by the individual members become easier because it always has to serve the community and not the individual.

Hopefully, others can share their opinions in class.