Correa Fall 2017 Dissertation Kūlana
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CORREA FALL 2017 DISSERTATION KŪLANA PĀNOʻONOʻO: ALOHA ‘ĀINA DISCOURSE WITHIN A HAWAIIAN POLITICAL IMAGINARY A DISSERTATION SUBMITTED TO THE GRADUATE DIVISION OF THE UNIVERSITY OF HAWAI‘I AT MĀNOA IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY IN POLITICAL SCIENCE DECEMBER 2017 By Mary-Lindsey Kalikolanihoʻikeʻala Lenchanko Correa Dissertation Committee: Michael J. Shapiro, Chairperson Leilani Basham Noelani Goodyear-Kaʻōpua Niklaus R. Schweizer Noenoe K. Silva CORREA FALL 2017 DISSERTATION Keywords: [Aloha ʻĀina, Hiʻiaka, Travelogue, Political Imaginary] CORREA FALL 2017 DISSERTATION © 2017 by Mary-Lindsey Kalikolanihoʻikeʻala Lenchanko Correa All rights reserved under the laws of the Hawaiian Kingdom and those of any other country. ii CORREA FALL 2017 DISSERTATION ABSTRACT Aloha ʻāina is a piko or central point in the Hawaiian world view which creates a rippling effect of knowledge and awareness that permeates all areas of life. The definition of aloha ʻāina in the Hawaiian Dictionary is translated as “love of the land or of one’s country; patriotism,” and it further explains that the many sayings connected to ʻāina illustrate the depth and rootedness of this love of the land in the Hawaiian worldview. In this dissertation, I argue that ʻāina can be employed as a kūlana pānoʻonoʻo (remembering function) that provides a continuity of Hawaiian national identity and consciousness. Building upon previous employments of this term by engaging the various definitions of both kūlana and pānoʻonoʻo, I postulate that the concept ʻāina kūlana pānoʻonoʻo provides a vantage point from which to view ʻāina within the context of the virtual. The Deleuzian concepts of the virtual and the actual are seen as characterizations of the real, the virtual is the idea of the perpetual past that is never actualized and the actual is constituted as what is present and past. By contextualizing ʻāina kūlana pānoʻonoʻo within the virtual, as the past that is never present or actualized, I argue that ʻāina embodies continuity from which ʻāina actualizations and functions of ʻāina emerge. Through an analysis of ʻāina actualizations and the functions of ʻāina in Hawaiian literary forms such as place names, proverbial sayings, chant and songs as well as longer compositions in mele koʻihonua and moʻolelo, I articulate that ʻāina kūlana pānoʻonoʻo provides a genealogical framework of relationship to ʻāina as well as an interaction of memory and history that sheds light on the philosophy of aloha ʻāina. By placing ʻāina as the piko (center) from which these concepts radiate, I postulate ways that ʻāina is narrating the nation and providing continuity of Hawaiian national identity and consciousness. iii CORREA FALL 2017 DISSERTATION PREFACE Beginning my journey high over the Ka‘iwi channel and arriving with views of the Alenuihāhā, I sit in silence at the base of Mauna Kea. The wind is light, blowing gently over the pili (grass) that surrounds me and the warmth of the sun calms my senses. The views of Mauna Kea, Mauna Loa and Hualalai remind me of family. In this pili at Kilohana, I engage this space of knowledge through a mele entitled Ku‘u Hoa Pili with my hālau, Kupukupu Ke Aloha.1 Inspired by a huaka‘i (journey) to Kilohana for the gathering of pili some year’s prior, my kumu, Leilani Basham began to teach us through the genealogy of knowledge that connected these places to the various paukū (versus). The mo‘olelo (history) of this previous huaka‘i where the gathering of pili for the construction of the hale pili that now stands in Ka Papa Lo’i ‘o Kānewai at UH Mānoa were shared at each place in the mele. The mo‘olelo of the gathering of hoapili (friends) and the bonds and memories created were also shared. The many hands working to make this possible and the kumu that led the group through the process, shaped the mele and the layers of meaning held within each line. The mele consists of six versus, the first and last highlighting Kilohana the source of the pili and the middle four are centered around the wahi (places) of Kawaihae, Ka‘ūpūlehu, Mahukona and Waimea, where critical information was passed on to them during their journey. As we danced amongst the pili absorbing the words, the meanings, the patterns of motion, and the mo‘olelo, we were actively creating our own link in the chain of knowledge. At Kilohana, there was a distinct shift in my journey and I began to think about the concepts of visions of ‘āina as a way to engage memory and history. Particularly, what this meant in terms of Hawaiian national consciousness and identity and the awareness of national development in correlation to the theory of state continuity. (The continuity of a state is determined by two things if a state was in fact formed and meets this criteria. And whether this status was changed either via treaty, proscription, conquest etc.) With this in mind, I 1 I was privileged to be a part of a huaka‘i to the island of Hawai‘i with my hula hālau, Hālau Kupukupu Ke Aloha under the direction of Kumu Leilani Basham. The credits for this mele are as follows: “He mele aloha kēia no nā kūpuna, nā kumu, a me nā lima hana; he mele ia no nā hoa pili” translated here by myself as; this mele is for the kūpuna, the kumu, and the many hands that people that worked together; a mele dedicated to nā hoa pili. This mele was written down and recorded by Leilani Basham; she shared with us that it was the kūpuna who gave her the beginnings of this mele in Kilohana and she was the messenger. iv CORREA FALL 2017 DISSERTATION began to ask myself, how do we (The “we” in this section is directed toward Hawaiian Nationals). connect to ‘āina through memory and history? Or further, how does ʻāina connect us to memory and history? What layers of meaning or depth do we uncover, and what gives it importance for how we live our lives today or for the future? The implications of Hawaiian national identity and consciousness are broad, and as Hawaiian scholar Kanalu Young explains, this term provides a body to which continued research in the matter will give “life and structure.”2 Through this huakaʻi, I experienced a convergence of the ways that ʻāina has informed and nurtured me over the years and allowed a space to begin to process the variant crystalizations of these ʻāina relationships. I am very grateful for the being able to call Hawaiʻi my ʻāina hānau (birthplace) and for the ʻāina that I am genealogically and ontologically connected to. I am also grateful for the ʻohana that I was born into, the Correa ʻOhana and the Lenchanko ʻOhana and the multiplicity of connections that extend through these inoa. Lastly, I am honored to have been on this journey of knowledge and the many people that have shaped me along this path. Aloha ʻĀina, Mary-Lindsey Kalikolanihoʻikeʻala Lenchanko Correa 2 In the article “Kuleana: Towards a Historiography of Hawaiian National Consciousness”, Young explains that, “Hawaiian State continuity can be thought of as immutable by omission from 1893 to 1995. It has been immutable by commission since December 10, 1995 when the initial steps were taken to restore the Hawaiian government in an acting capacity under severe circumstances as provided for in the Constitution of 1864.postmodernism’s ideological offspring, Hawaiian national history, like any postmodern representation of knowledge unique to a specific national consciousness, was dormant until 1995. Hawaiian postmodernism, then, was one of the phenomena spawned in this era because of the need to follow the law that would begin the process of full restoration. Hawaiian national consciousness now restored takes care of the rest until de- occupation establishes new circumstances.” v CORREA FALL 2017 DISSERTATION TABLE OF CONTENTS ABSTRACT ...................................................................................................................................................... III PREFACE ......................................................................................................................................................... IV CHAPTER 1: INTRODUCTION ..................................................................................................................... 1 ʻĀINA KŪLANA PĀNO‘ONO‘O: ʻĀINA AS A REMEMBERING FUNCTION ..................................................................... 7 ALOHA ʻĀINA .................................................................................................................................................................... 17 Aloha ʻĀina: “love of the land…” ........................................................................................................................... 19 Aloha ʻĀina: “love of…one’s country; patriotism” ......................................................................................... 26 NATIONALIZATION: NOTIONS OF TERRITORY AND HOMELAND ............................................................................ 31 DENATIONALIZATION: LEGAL RIGHTS AND DUTIES FOR ALL MEMBERS? ........................................................... 44 Interrogating the Space ........................................................................................................................................... 51 Inculcating the Masses ............................................................................................................................................. 56 NATIONALIZATION: HISTORICAL MEMORIES AND SHARED MYTHS .....................................................................