;;;;;;;;;;;;;;;;;;;;;;

English 315 Research Argument Essay (Hartwell, ix). It should be noted that Jay Hartwell is a non-Hawaiian who left his job as a reporter for Hawaiian Cultural HonoluluÕs morning newspaper to share a collection of proÞles by Hawaiian people in order to educate Rejuvenation readers that Hawaiian people are holding on to their Ruby FaÕagau culture and to show readers how the native Hawaiian culture is being perpetuated (Hartwell, 1996). The Growing up in the concrete jungle of San ÒHawaiian Renaissance,Ó which blossomed in the Francisco, I always dreamt of living in HawaiÔi. Since early 1970s, voiced a deÞnite announcement that the Elvis Presley made his tributes honoring this tropical vitality of the Hawaiian people was still thriving. paradise, many Americans such as I, yearned to feel, The ÒHawaiian RenaissanceÓ is mistakenly perceived taste, and explore the wonders of this fantasy island. as a cultural resurgence of a slumbering culture. When I decided to move to HawaiÔi, I envisioned Nevertheless, visitors should not make the same myself leaving my cares behind, packing all my mistake I did, and discard their stereotypes of Fantasy hopes and expectations for this lovely destination, Island, and recognize that HawaiÔi has a ßourishing boarding a plane to paradise, and stepping off culture and people. The ÒHawaiian RenaissanceÓ the plane onto a sandy beach. Once land-bound, only marks a chapter in an on-going legacy for I would be necklaced with a ring of ßowers. For Hawaiians. dinner, I would grab a seat at HawaiÔiÕs endless Many mainlanders are misinformed about tables decorated in an inviting manner: apple-corked the history of HawaiÔiÕs statehood. Similar to the roasted pork, mai tais served with tiny umbrellas in Thanksgiving myth, history books depict happy coconut shells, and chopped pineapples, bananas, Hawaiians readily sharing their land and eagerly and mangoes. The ambiance of this extravagant luau playing host to their superior American protector. But would include lovely hula dancers swaying to the the actual history of HawaiÔiÕs statehood tells a more lyrics of Don Ho who is singing about a grass hut chilling tale. According to the Collection of Papers and the humuhumunukunukuapuaÕa (HawaiÔiÕs state on Hawaiian Sovereignty and Self-Determination, Þsh). After hours of gorging on tropical ßavors and published by the Institute for the Advancement of entertained by the happy locals, a brisk walk through Hawaiian Affairs in 1992, by the end of the 1800s, the coconut trees and sugar cane Þelds would soothe the United States robbed HawaiÔi of being a free my full stomach. That is what came to my mind, and unoccupied nation (Laenui, 1992). Thereafter, as a mainlander, when I planned this fateful move. HawaiÔi faced dramatic changes, which affected all Shortly after arriving in the Big Island, the stark aspects of life. The publishers coined this period difference between my romantic impressions and the ÒThe Recycling of HawaiÔi 1900 to 1959Ó (Laenui, brutal reality of HawaiÔi was evident in the seemingly 1992). It should be noted that this booklet was written hostile attitude of the locals. by Poka Laenui (also known as Hayden F. Burgess) Through the popular venues of Hollywood who is a licensed attorney. Since the 1970s, Laenui movies and tourism, HawaiÔi is reduced to a happy has represented himself as well as others before the vacation spot budding with attractions such as U.S. Courts as citizens of HawaiÔi. In fact, the United hula dancing and luaus. This is a terrible distortion Nations recognizes Laenui as Òan expert in the Þeld of because this manufactured dream only presents indigenous peoplesÓ (Laenui, 1992). Laenui explains one dimension of HawaiÔiÕs rich culture and causes that the U.S. implemented Òa massive brainwashing more harm than help for HawaiÔi. As explained by programÓ to train the Hawaiians into believing that Jay Hartwell in Na Mamo: Hawaiian People Today, the American government was their Òlegitimate rulerÓ published in 1996, Òin modern HawaiÔi, few visitors and to discard their Hawaiian identity and take on or residents think about what the Hawaiians have lost their new American identity (Laenui, 1992). and why so many of them are so angry. Nor do they The Þrst step of this brainwashing program understand the pride of many Hawaiian peopleÑ was redeÞning the word ÒHawaiianÓ; instead of pride in the roots of their culture, which goes deeper a national term, it became a racial term (Laenui, than the orchid lei tossed around a vacationerÕs neckÓ 1992) This degrading shift illustrates how America minimized the Hawaiian identity from a national perspective to a restricted ethnic group. This monumental achievement because the Hawaiian calculated move was supposed to teach the Hawaiians Language Immersion Program renewed the Hawaiian that they lost their heritage as a nation. This lesson identity and nurtured their language in the youth. also nudged Hawaiians to embrace their imposed Hawaiians speaking their native language improved identity as an ethnic group living on American soil. their conÞdence because it strengthened their identity The next step was forcing Hawaiian children to attend and enabled them to express themselves in words that the American schools, and while there speak only their ancestors spoke. Hawaiians continue to speak the foreign (English) language and adopt the foreign English, but they are able to do so with the assurance (American) lifestyle. In addition, ofÞcial government of knowing that it is not their only language available. proceedings were carried out only in English (Laenui, Warner emphasizes that there is power when an 1992). By instituting a monopoly on language, indigenous group, in this case the Hawaiians, speak America attempted to brainwash Hawaiians into for themselves because they can address their own adopting the American identity. Laenui goes on concerns. When another group speaks on their behalf, to describe that Òevery aspect of HawaiÔi was there is a harmful potential that the issue might be AmericanizedÉHawaiÔi, that melting pot of cultures, misrepresented. races, languages, and lore changed from a reality to an The Hawaiian cultural rejuvenation of the advertisement slogan for politicians and merchantsÓ 1970s also stirred up a rebellious direction against the (Laenui, 1992). Understandably, American tides of the mainstream attitude of Don Ho songs. suppression of the proud Hawaiian identity fuel so Don Ho sang wonderful songs about HawaiÔi, but much of the Hawaiian peopleÕs anger. the use and presentation of his songs and the like The turbulent 1960s provided HawaiÔi a by the movie and tourist industries oversimpliÞed great opportunity to witness the strength of the black HawaiÔi into a happy destination where all are struggle and American Indian Movement in the welcome. According to ÒPerforming HawaiianÓ United States. Subsequently, HawaiÔi developed a by Kevin Fellezs, during the Hawaiian cultural changed attitude toward the American government. rejuvenation of the 1970s young Hawaiian musicians The paternalistic disguise which the American started to play older styles of Hawaiian music; they government worked so hard to foster had been merged the traditional and modern instrumentation. shattered. The U.S. was exposed to be the invasive Fellezs goes on to explain that these young musicians and unwelcomed presence on Hawaiian soil. ÒMany strategically sang in the Hawaiian language often in HawaiÔi came out of the 1960s with greater to make the music less appealing to tourists. This sensitivity for racial identity and pride in the cultural was not a hostile backlash against the naive tourists. heritage of HawaiÔiÓ (Laenui, 15). This shift created a Instead, Hawaiians wanted to legitimately sing in path for Hawaiians to educate the world: their legacy their Hawaiian language without compromising did not end with statehood. themselves by catering to the tourists. Fellezs argues The 1970s ushered in the Hawaiian cultural that Òsinging in Hawaiian was a political act, a way rejuvenation. After movies and tourism distorted to combat the attempts to eradicate Hawaiian culture the Hawaiian culture into a one-trick pony, there by British and American missionaries and political developed a need for the Hawaiians to reclaim elites, whose legacy remains in the English-language their culture and instill their authenticity back into dominance of the educational and legal systemsÓ the word ÒHawaiian.Ó According to the article (Fellezs, 2005). ÒKuleana: The Right, Responsibility, and Authority of Another way Hawaiians have revived to Indigenous Peoples to Speak and Make Decisions for authentically express themselves is through their Themselves in Language and Cultural RevitalizationÓ hula. Similar to the strength of their people, the love by Sam L. NoÕeau Warner, the author reports that the of their hula proved to be resilient. After decades of Hawaiian Language Immersion Program, known as tourist industries using hula to lure customers, there the Kula Kaiapuni, revitalized interest among the was a hearkening to reclaim hula by the Hawaiian native Hawaiians in promoting their own indigenous people. During the Hawaiian cultural rejuvenation heritage, language, and culture (Warner, 1999). It of the 1970s, the Hawaiians successfully created their should be mentioned that Sam L. NoÕeau Warner halau, which taught the hula in its proper form. This is an assistant professor of Hawaiian Language education spread and made its way into the hearts at the University of HawaiÔi at Manoa (Warner, of many who respect hula. According to the article 1999). After decades of Americanized schools, ÒGlobalizing HulaÓ by Amy KuÕuleialoha Stillman, Hawaiians seized this opportunity to create schools since the 1970s, the Hawaiian hula has spread to which promoted their own interests. This was a international reach. Nevertheless, the hula tradition

remains HawaiÔi-centered. One of the oldest and of trustees to OHAÕs governing board (Lee, 1997). most prestigious events for hula located in HawaiÔi OHA was initially created to serve the interests of is the Merrie Monarch Hula Festival. This was native Hawaiians, and thus level the deÞciencies that established in 1971, and it is held in Hilo on the they suffered. In effect, OHA was intended to be a HawaiÔi Island every year. Stillman goes on to quote Òunique, semiautonomous fourth branchÓ attached to Keahi Allen, who organizes the King Kamehameha the Hawaiian state government, eventually playing Hula Competition; ÒI look at it this way: Hula lives a dominant role in the sovereignty movement (Lee, around the world, and if weÕve got other people from 1997). According to the OfÞce of Hawaiian AffairsÕ other countries who respect it, and want to learn it, website, this ÒbranchÓ is composed of nine trustees and theyÕre hungry for it; itÕll just make it [hula] live elected statewide. OHA functions operationally as moreÓ (Stillman, 1999). Òboth a government agency with a strong degree of The Hawaiians succeeded in taking back autonomy, and as a trustÓ (OHA, 2007). Nevertheless their language and dance, but another important critics worry that OHAÕs power might be used against dimension to their people is nationhood status. This the Native Hawaiians. Because OHA is an ÒofÞcial has yet to be settled. Some persons of Hawaiian state agencyÓ it can evolve, by way of a federal ancestry seek secession of statehood from the charter, into the governing structure of the Hawaiian American union. According to the 1997-published nation. This is a devastating possibility because OHA article, ÒHawaiian SovereigntyÓ by Anne Feder Lee might very well become an extension of the U.S. and Norman Meller, since the Hawaiian cultural government and not the protector of the Hawaiian rejuvenation of the 1970s the movement for national people as intended when OHA was created (Lee, Hawaiian sovereignty grew popular. In other words, 1997). supporters want to discontinue being one of the The Hawaiian cultural rejuvenation of the states in the United States: instead they want to be 1970s, better known as the "Hawaiian Renaissance", recognized as the Hawaiian nation (Lee, 1997). It was a political assertion by the Hawaiian should be noted that both authors for this article come people. HawaiÔi endured decades of colonialism, from HawaiÔi. Norman Meller writes articles for Americanization, and misrepresentations by University of HawaiÔi at Manoa, and Anne Feder Lee tourist advertisements. HawaiÔi, not only endured is a writer from Honolulu, HawaiÔi. These authors this oppression, but this culture fought back by further assert that some native Hawaiians refuse rejuvenating their sense of identity. Before outsiders to acknowledge the annexation of HawaiÔi because visit HawaiÔi, they must discard their romanticized they claim its U.S. statehood occurred without impressions, and take on the realization that they HawaiÔiÕs independent consent. (Lee, 1997) The are approaching a dynamic culture whose spirit Hawaiian Sovereignty movement is divided into three is not defeated. HawaiÔi shares a torrid past with categories. The Þrst group is the ÒHawaiian Nation America. What might be perceived as hostility from SeperatistsÓ who support an independent Hawaiian the locals towards the mainlanders or outsiders is nation. The second group is the ÒNation-within-a- actually a deep-rooted pain. Not only has their land Nation;Ó these advocates desire a status comparable to been snatched away from them, but the reminder that of the Native American Indians. The last group of AmericaÕs looming power is brought in with is composed of the Hawaiians who support the status American tourists and lack of respect for HawaiÔiÕs quo and they require redress of Hawaiian needs (Lee, struggle. I came to this island, innocently hoping 1997). It is clear that the Hawaiians, for the most part, to live in paradise. While it is a beautiful place seek a course of action concerning their land, but the Þlled with lovely people, it is by no means a fantasy direction to take has yet to be determined. island. In comparison to the shallow tourist image of In 1978, the HawaiÔi state legislature adopted HawaiÔi, the actual characteristics encompassed by the amendments to the state constitution which created Hawaiian culture prove far richer. the OfÞce of Hawaiian Affairs (OHA) and the election

Fellezs, Kevin. ÒPerforming HawaiianÓ. Institute for Studies in American Music, Conservatory of Music, Brooklyn College. 2005. March 13, 2008. http://depthome.brooklyn.cuny.edu/isam/NewsletS07/Fellezs.htm Hartwell, Jay. ÒIntroduction.Ó Na Mamo: Hawaiian People Today. ÔAi Pohaku Press: Honolulu, 1996. Laenui, Poka. Collection of Papers on Hawaiian Sovereignty and Self-Determination. Institute for the Advance of Hawaiian Affairs. WaiÕanae, HawaiÔi, 1992. Lee, Anne Feder and Meller, Norman. ÒHawaiian Sovereignty.Ó The Journal of Federalism 27:2: 1997. March 12, 2008. http://cletus.uhh.HawaiÔi.edu:2075/view/00485950 /sp050100/06x1249a/0?currentResult=00485950%2bsp050100%2b 06x124 9a%2b0%2cFFFF0F&searchUrl=http%3A%2F%2Fwww.jstor.org %2Fsearch%2FBasicResults%3Fhp%3D25 %26si%3D1%26gw%3Djtx%26jtxsi%3 D1%26jcpsi%3D1%26artsi%3D1%26Query%3DHawaiian%2 Brenaissance %26wc%3Don

OHA (OfÞce of Hawaiian Affairs). ÒMissionÓ section. OHA.org:2007. April 1, 2008. http://www.oha.org/index.php?option=com_content&task=blogcategory&id=23&Itemid=127 Stillman, Amy KuÕuleialoha. ÒGlobalizing Hula.Ó Yearbook for Traditional Music: 1999. March 17, 2008. http://cletus.uhh.HawaiÔi.edu:2075/view/07401558/ap030020/03a00060/6?searchUrl=http%3a//www.jstor.org/search/ BasicResults%3fhp%3d25%26si%3d1%26gw%3djtx%26jtxsi%3d1%26jcpsi%3d1%26artsi%3d1%26Query%3dmerr ie%2bmonarch%26wc%3don&frame=noframe¤tResult=07401558%2bap030020%2b03a00060%2b0%2c26&us [email protected]Ôi.edu/01c0a80a67cc2d118bc6bc53c&dpi=3&conÞg=jstor

Warner, Sam L. NoÕeau. ÒKuleana: The Right, Responsibility, and Authority of Indigenous Peoples to Speak and Make Decisions for Themselves in Language and Cultural Revitalization.Ó JSTOR.University of HawaiÔi at Manoa: Manoa, 1999. March 14, 2008. http://www.jstor.org/view/01617761/sp050112/05x0899o/0?searchUrl=http%3a//www.jstor.org/search/BasicResults%3 fhp%3d25%26si%3d1%26gw%3djtx%26jtxsi%3d1%26jcpsi%3d1%26artsi%3d1%26Query%3dHawaiian%2bimmer sion%26wc%3don&frame=noframe¤tResult=01617761%2bsp050112%2b05x0899o%2b0%2cFFFFFF07&userI [email protected]Ôi.edu/01c0a8486519ebb118aea16618&dpi=3&conÞg=jstor