Awa Drinking As Identity Marker and Cultural Practice
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3DWULQRVDQG3HUU\µ$ZD'ULQNLQJDV,GHQWLW\0DUNHUDQG&XOWXUDO3UDFWLFH 141 AWA DRINKING AS IDENTITY MARKER AND CULTURAL PRACTICE CHRISTINE NAHUA PATRINOS AND KEKAILOA PERRY Abstract. The focus of this paper is the reemergence of socialized drink- LQJRIµDZDDQGWKHUROHLWSOD\VLQ+DZDLLDQQDWLRQDOLGHQWLW\7KHDXWKRUV H[SORUHWKHVRFLDOFRKHVLRQDQGLQWHJUDWLRQRIWKHOLEDWLRQµDZD piper methysticum), within the Kanaka Maoli society through the ancient tradi- tions, chants, narratives and preparation. We examine the cultural interac- WLRQDQGLGHQWLW\VLJQL¿HUVWKDWWDNHSODFHWKURXJKWKHGULQNLQJRIµDZDWR- GD\LQYDULRXVULWXDODQGUHFUHDWLRQDOVHWWLQJV±DQGVSHFL¿FDOO\WKH+DOH 1RD D+RQROXOXµDZDEDU +RZDQGZKDWZLWKZKRPDQGZKHUHZHGULQNLQIRUPVFXOWXUDODQGRUQD- tional identity. Drinking rituals are among the elements that mark a people as XQLTXHDQGLWKDVEHHQDUJXHGWKDWVSHFL¿FGULQNVFRPHWRIXQFWLRQDVPDUN- ers of ethnic identity: “Guinness for the Irish, tequila for Mexicans, whisky for Scots, ouzo for Greeks… one’s national beverage can become a powerful expression of one’s loyalties and cultural identity.”1,Q+DZDL¶LµDZDIXQF- tions today as a marker of identity and belonging. The importance of ‘awa as a cultural sign has been recorded among the earliest Hawaiian writings and traditions2DQGWKHUROHRIµDZDGULQNLQJUHYHDOVFHQWUDOIHDWXUHVRI.DQDND Maoli social and cultural traditions.3 ,Q+DZDL¶LZHFDOOLWµDZDLQWKHUHVWRIWKH6RXWK3DFL¿F DQGPXFKRI WKHZRUOG LWLVFRPPRQO\FDOOHGNDYDµ$ZDKDVPDQ\QDPHVyaqona in Fiji, sakau in Pohnpei, seka in Kosrae, kavainu in Niue, etc.4 Though the Maori of $RWHDURDKDYHQRWUDGLWLRQRIµDZDGULQNLQJWKHZRUGNDYDLVVDLGWRFRPH from Maori and means “bitter.”5 And, indeed, this plant whose root will yield an intoxicating beverage is bitter and will numb one’s tongue and mouth. De- VSLWHLWVDFULGWDVWHµDZDZLWKLWVUHOD[LQJDQGFDOPLQJDWWULEXWHVKDVEHHQD IDYRULWHGULQNDPRQJQDWLYHSHRSOHLQWKH3DFL¿F6 µ$ZDLVDQDQDOJHVLFZKRVHPDLQHIIHFWLVWKDWRIPXVFOHUHOD[DWLRQ7 The Christine Nahua Patrinos is Associate Professor in the Political Science Department at Holy Names University, Oakland, California. Kekailoa Perry is Assistant Professor in the Kamakakuokalani Center for Hawaiian Studies, Hawaiinuiakea School of Hawaiian Knowledge at the University of Hawaii at Manoa, O’ahu, Hawai’i. SHAD (Summer, 2010): 141-60 142 Social History of Alcohol and Drugs, Volume 24, No. 2 (Summer, 2010) Latin name is piper methysticum which means “intoxicating pepper.” As a PHPEHURIWKHEODFNSHSSHUIDPLO\µDZDRZHVLWVUHOD[LQJHIIHFWVWRODFWRQHV UDWKHUWKDQWRDONDORLGV7KXVµDZDLVDQDQDOJHVLFDQGLWVHIIHFWLVGLIIHUHQW than those with a narcotic, opiate or alcohol base.8 ,QWKHSDVWVHYHUDOGHFDGHVµDZDGULQNLQJKDVLQFUHDVHGLQWKH+DZDLLDQ islands,9 paralleling and contributing to a revitalization of Kanaka Maoli cul- ture. As the traditional beverage, it carries with it historical associations of drinking as a way of expressing or promoting peaceful relationships and con- nections among people in casual or ritual settings. 7KHUHQHZDORIWKHDQFLHQWSUDFWLFHRILPELELQJELWWHUMXLFHVRIWKHµDZD root indicates the revitalization of a cultural pattern for communication and connection. Although this is not an anthropological study or a sociological SDSHUWKHGULQNLQJRIµDZDGRHVSOD\DQLPSRUWDQWUROHLQVRFLDOFRKHVLRQDQG FXOWXUDOLQWHJUDWLRQ-RFHO\Q/LQQHNLQZULWHV³>W@UDGLWLRQLVÀXLGLWVFRQWHQW LVUHGH¿QHGE\HDFKJHQHUDWLRQDQGLWVWLPHOHVVQHVVPD\EHVLWXDWLRQDOO\FRQ- structed.”10$QGWKHWUDGLWLRQRIGULQNLQJµDZDKDVDJDLQEHFRPHDQLPSRU- tant activity that gathers people to share and laugh and “talk story.” :KDWLVPRVWHYLGHQWLQWKHJDWKHULQJVDQGSODFHVZKHUHSHRSOHGULQNµDZD around the Hawaiian Islands is the social bonding and relaxation that is in- KHUHQWLQWKHGULQNLQJSURFHVV1LQD(WNLQZULWHVWKDWWKURXJKRXWWKH3DFL¿F “kava drinking was integral to the social, political and religious lives…[mark- ing] important social events.”11 Although, there has been a small consistent FRQWLQJHQWRI.DQDND0DROLµDZDGULQNHUVLQ+DZDL¶LWKHSUDFWLFHLVEHFRP- ing more popular among the general population. For the past forty years, WKH7RQJDQ DQG 6DPRDQ FRPPXQLWLHV KDYH NHSW WKH XVH RI µDZD DFWLYH LQ Hawai’i.12 It is still a familiar sight to see a group (usually men) gather in SDUNVRURQWKHEHDFKHVDQGIRUPDFLUFOHZLWKWKHµDZDLQDODUJHERZOLQWKH PLGGOHFRQVWUXFWLQJDVSDFHIRUVKDULQJ6RPHWLPHVD3RO\QHVLDQµDZDSDUW\ is organized to raise money. For instance, a Tongan chief living in Hawai’i needed to return home because his father had died so the Tongan community KDGDQµDZDJDWKHULQJZKHUHHDFKSDUWLFLSDQWPDGHDGRQDWLRQDQGVDWLQWKH FLUFOHDQGGUDQNµDZDXQWLOVXQULVH13 'ULQNLQJ DQG SUDFWLFLQJ WKH WUDGLWLRQDO DFWLYLWLHV UHODWHG WR µDZD FUHDWH an arena within which Kanaka Maoli culture may be shared and developed. )URPDFXOWXUDOVWDQGSRLQWWKHUHLVPRUHWRWKHFRQVXPSWLRQRIµDZDWKDQD VLPSOHLPELELQJRIWKLVWUDGLWLRQDOEHYHUDJH'ZLJKW+HDWKGH¿QHVGULQNLQJ as “normally a social act, and the quality of social relations tend often to be VLJQL¿FDQWO\HQKDQFHGE\WKHDFWRIGULQNLQJ´14 While this reference is to DOFRKROEHYHUDJHVWKHUHDUHSDUDOOHOVZLWKUHJDUGWRµDZD7KHXVHRIµDZDLQ +DZDL¶LWDNHVRQDGGHGVLJQL¿FDQFHEHFDXVHRIWKHPDQ\LPSRUWDQWWUDGLWLRQDO roles that this plant embodies.15µ$ZDLVXVHGIRUSK\VLFDOKHDOLQJDQGFOHDQV- ing, medicinal purposes, and ritual offerings to the gods and ancestral spirits. It is an embedded cultural symbol that helps us to remember and practice one HOHPHQWRIRXU+DZDLLDQLGHQWLW\$VVXFKWKHUHYLWDOL]DWLRQRIµDZDGULQNLQJ 3DWULQRVDQG3HUU\µ$ZD'ULQNLQJDV,GHQWLW\0DUNHUDQG&XOWXUDO3UDFWLFH 143 KDVDOD\HUHGVLJQL¿FDQFHDQGLQIRUPVDEURDGHUFXOWXUDOUHQHZDO PROPERTIES OF ‘AWA 7KHSUHSDUDWLRQRIµDZDLWVSUDFWLFDODQGULWXDOXVHVDQGLWVEHQH¿FLDODQG detrimental effects have been described through chants, genealogical histories and in oral and written legends. µ$ZD¶VSRWHQF\DQGGLIIHUHQWYDULHWLHVKDYH been documented by ethnobotanists since the late 1700s.16 Today the proper- WLHVRIµDZDFRQWLQXHWREHVWXGLHGE\VXFKUHFHQWO\HVWDEOLVKHGJURXSVDVWKH µ$ZD'HYHORSPHQW&RXQFLODQGWKH$VVRFLDWLRQIRU+DZDLLDQµ$ZD17 7KHHIIHFWVRIµDZDGLIIHUFRQVLGHUDEO\IURPWKRVHRIGULQNLQJDOFRKRODO- though in each case moderation is important. As Magaret Titcomb describes it, 7KHHIIHFWRIµDZDYDULHVDFFRUGLQJWRWKHDPRXQWWDNHQ,QPRGHUDWLRQLWUHOD[HV WKHQHUYHVDQGLQGXFHVUHIUHVKLQJUHVWWDNHQRIWHQLQODUJHTXDQWLWLHVLWPDNHVWKH skin scaly (mahuna), ulcerous, the eyes blood-shot and suppurated, and reduces WKHFRQWURORIWKHQHUYHVRIWKHDUPVDQGOHJV:DONLQJLVGLI¿FXOWRULPSRVVLEOH In striking contrast to the effect of alcohol, the mind remains clear until sleep comes and the emotions are unaffected.18 Drinking three or four bowls a night for the average person would simply UHOD[WKHLQGLYLGXDOZKLOHGULQNLQJµDZDDOOGD\DQGQLJKWZRXOGZHDNHQWKH ERG\%XWWDNHQLQPRGHUDWLRQWKHHIIHFWVRIµDZDDUHPLOGWKHUHLVDSOHDV- ant relaxation, a numbing of the mouth and tongue and, in the morning, no hangover.19 7KHµDZDGULQNLVPDGHIURPWKHZRRG\VOLJKWO\VSRQJ\URRWRIWKHµDZD plant. The root was scraped and washed, then reduced to small pieces. This was done by breaking with a sharp-edged stone if the root was large, by cut- ting into small pieces with a bamboo knife if small, young and fresh. It was then ready to chew and mix with water to make a cold infusion. 8VXDOO\WKHFKHZLQJRIWKHµDZDURRWZDVSHUIRUPHGE\VHUYDQWVRUFKLO- dren. Isabella Abbot writes, “children with strong teeth chewed the root to crush and soften it, depositing the results in a special calabash called a kanoa. In later days, chewing was replaced by grinding or pounding.”20 When the desired quantity was accumulated, water was added, and this was sometimes allowed to sit for a while. Next the contents of the kanoa were strained into DQRWKHUERZOWKURXJKDEXQGOHRIµDKXµDZD¿EHUVODLGLQHLWKHUDSHUIRUDWHG gourd or a niu shell.21 For a group of forty people about six chewers would be needed.227RSUHSDUHµDZDLQWKLVPDQQHUZRXOGDOORZEHWWHUFRQYHUVLRQRI the starch into a fermentable substance but it was also a way to set boundaries DURXQGZKRFRXOGXVHµDZDDQGKRZPXFK $IDUPHURU¿VKHUPDQFRXOGFKHZDQGSUHSDUHµDZDIRUKLVRZQPXVFOH soreness and relaxation, whereas only a person of some means would be able WRXVHµDZDIRULQHEULDWLRQ$OVRWRSURYLGHHQRXJKµDZDIRUDIHDVWRUULWXDO would require chewers, who would have to be compensated. Eighteenth Cen- tury Kanaka Maoli Historian Samuel Kamakau writes, referring to Umi-o- 144 Social History of Alcohol and Drugs, Volume 24, No. 2 (Summer, 2010) .DODQL³+LVROGPHQGUDQNµDZDFRQVWDQWO\,WZDVXQGHUVWRRGWKDWWKHLUVZDV a wealthy lord.”237REHDEOHWRSURYLGHµDZDWRWKHROGPHQPHDQWWKDWWKH FKLHIKDGHQRXJKVHUYDQWVWRKDUYHVWFKHZDQGSUHSDUHWKHµDZDIRUWKHP $QDEXQGDQFHRIµDZDVLJQL¿HGZHDOWKDQGWKHVNLOOIXOSUHSDUDWLRQRIµDZD translated into power. For instance, the story of Puapuakea tells of his ability WRSUHSDUHDQGSUHVHQWµDZDVRTXLFNO\DQGHI¿FLHQWO\WKDWKLVDFWLRQVJDYHWKH political advantage to his chief. In this manner he was able to prevent the chief of Maui from humiliating the chief of Hawai’i.24 This concept that political LQÀXHQFHPD\EHFUHDWHGE\WKHVNLOORIµDZDSUHSDUDWLRQLVDOVRH[HPSOL¿HG LQWKHVWRU\RIµ8PLD/LORD7UDGLWLRQDOO\RQO\WKHFKLHIVZRXOGKDYHHQRXJK ³ZHDOWK´WRRYHULQGXOJHZLWKµDZDWRWKHSRLQWWKDWWKHLUVNLQZRXOGEHFRPH scaly and the rim of their eyes red.25 ‘AWA IN TRADITIONAL KANAKA MAOLI CULTURE 7KHGULQNLQJRIµDZDZDVDYLWDOSDUWRIWKH+DZDLLDQVRFLHW\DQGLWVULWXDOZDV included in most of the important ceremonies on the islands. Ala mai, e Lono, i kou haina awa, Haina awa nui nou e Lono26 >$ULVH2/RQRHDWRIWKHVDFUL¿FLDORIIHULQJRIµDZDVHWIRU\RX An abundant feast for you, O Lono!] 5HVHDUFKHUVEHOLHYHWKDWµDZDZDVEURXJKWWR+DZDL¶LE\3RO\QHVLDQVRIWKH &HQWUDO3DFL¿FZKRUHFHLYHGLWIURP9DQXDWXD0HODQHVLDQLVODQGJURXS27 7UDGLWLRQKROGVWKDWWKHµDZDSODQWZDVDJLIWIURPWKHJRGVDQGZDVSUHVHQW at the beginning