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Uhm Phd 4463 R.Pdf -tf-Y1~V'L.- YIY/Oj­ KP PJ t-U,p f~d." ..tt\a t M J4 C .... lnlyd Epistemological Articulations: (eel/,? /rf the: Blebaol, Klomengelungel ma Tekoi er Belau .J~"J """i,t.,~. h r~ ,r~,L C"clAhJ (I' #i" f Tt q ...1:, .J!~ ff a dissertation submitted to the Graduate Division of the University of Hawai'i at Manoa in partial fulfillment of the requirements for the degree of DOCTOR OF PHILOSOPHY in EDUCATION AUGUST 2004 By Isebong Maura Asang Dissertation Committee: Joseph Tobin, Chairperson Anne Bayer Michael Hayes Richard Johnson Terence Wesley-Smith Copyright © by Isebong M. Asang 2004 111 Dedication This is for my parents Francisco and Nglodch Asang, who began this journey, For Victoria Wachi and Magaria Wachi-Tell, who left too soon, Andfor the elders who shared their wisdom, but are not here to see the seeds take root, Dirababelblai Emesiochel and Father Felix Yoach, May you all rest in peace. IV Acknowledgements The completion of this dissertation has been a long journey. Many have in one way or another shared in both the tears and the joy in its accomplishment. There are many of you, and others before you, whose names by right should appear on the byline of this dissertation, not mine. If not for your encouragement and inspiration, I would not have been emboldened to achieve such a monumental task. No words on this earth can convey the gratitude I have for those of you who have so graciously given of your time and efforts in making this journey possible. If I neglect to name all of you, please forgive me, it was no small feat to grant me your time, your guidance, your knowledge, your understanding, and your wisdom as I journeyed down this passage of many turns, valleys, and finally, finally reaching the beginning of yet another journey--to all of you my deepest gratitude. To my children: Uchelas, for your scrumptious culinary feats; Ebiochel, for all your coupon-cutting efforts; Lance, for forging your own path at such a young age; Dildoseb, for being the teacher that I will always learn from; and, Chis-Serek, for always having a smile even though there was nothing to smile about. Thank you all for taking this journey with me. I know that it has been a difficult time, particularly having to live on a graduate student's meager salary. Komeral mesaul e rengelekei, e tial omesubek a kureng el kmo ngmorngii a dikesiu rengii. To the elders who shared their many wisdoms, Ngirchobeketang Wasisang and Dirrebabelblai Isaol Emesiochel for your prayers, ngmeral diak kubes a suliu ma urunguliu el kirek; to Amania, Sheena, and Ngeluul Taro, kmal diak kubes a suliu; Katherine Kesolei, Willhelm Rengiil, Noah Idechong, Demei Otobed, Ngiraklang Blau Skebong, Ngirchemat Trolii, Hambret and Maria Senior and Fr. Felix Yoach, komeral mesaul. Thank you Tangy, Julie, and Hadleen Anastacio and Emerensia Bells for all the food for thought. Kom direk el kmal mlo mesaul e Mike ma Echerii Renguul el mlo tedeb el taem el kumdor er a blimiu. To my family in Belau, Siles and Be, komeral mesaul for always putting a roof over my head; Ines for keeping our roots alive; Tangy and Polch for being the true men of the ocean; Sisior and Marcella for finding the truth in being your mother's children; and, James for learning the true knowledge from those who have chewed many telooch. Dangkulo na si yu'os ma'ase to my Chamoru family in Guam for continuing to inspire me, hu go!agradesi i inayuda-miyu John Salas, Marilyn Salas and Arlene Salas Diaz. Thank you Lee P. Webber for allowing me access into the Pacific Daily News archives in the name of research. Ke kmal mesaul e Terence Wesley-Smith for having the patience and the wisdom to walk with me through this journey. I really appreciate the candid moments of enlightenment, and the long hours you spent guiding me to discover my thoughts and place as a ngalk er Belau. To the Dean, faculty and staff of the Center for Pacific Islands Studies-SHAPS, thank you for your support and encouragement as I struggled with this endeavor. Ke kmal mesaul e Karen Peacock for the many hours you spent helping me locate obscure resource materials and for the many talks from the heart in the most unlikely places, kemeral mechas er Belau. Mesulang e Joe Tobin for taking the time to welcome me to the College of Education-TECS when I did not have a home. It is under your advisement and guidance that I found a place to call home, but more than this, you helped me find my mission in life. Mesulang e Anne Bayer for introducing me to Vygotsky. Mesulang e Richard Johnson and Michael Hayes for stepping up to the plate at the last minute, your enthusiasm has shown me that there are many possible paths. Mahala nui loa Manulani Aluli Meyer, the essence of your work is the breath of inspiration for this dissertation. I am grateful to you and the people of this land for welcoming me into your home, so that I am able to search for meaning and truth as your guest. Mahala Ida Yoshinaga and Nancy Aleck for showing me the spirit of aloha. v Xie xie and doh ji to Mrs. Doong Yim, Henry Yim and family, I am most fortunate to have found a landlady who has also become an extended family for my children and myself. Thank you for your patience and generosity so that my children and I have continued to have a home throughout this journey. I am also grateful to the many institutions and individuals who made it financially feasible for me to pursue this work. Kemeral mesaul e: Vice President Sandra Sumang Pierantozzi, your love for education has continued to be the beacon for my journey; Dr. Lawrence Zane and The Title VII ESL/Bilingual Graduate Fellowship; Mrs. Caroline Skebong and the Board of the Palau National Merit Scholarship; Dr. Terence Wesley-Smith and The Center for Pacific Islands Studies; and, Dr. Lee Putnam and the Virginia Pearson Ransburg Delta Kappa Gamma Scholarship. Finally, but at the heart of all this, I am most grateful to Yoichi K. "Chis" Rengiil, my best friend, mentor and an inspiring teacher who has endured the most on this journey that was born in Palau, took root in Guam, and blossomed in Hawaii. Kemeral mesaul e Chis for your understanding, your wisdom, your belief in me, and your commitment towards this journey. Kmal diak kubes a dmolch el uldesuem ma urungulem el kirek, e kau a di medengei. VI Abstract Epistemological Articulations: Blebaol, Klomengelungel, ma Tekoi er a Belau Isebong Maura Asang The departure of the 20th century left an indelible stain in both the cosmological remains and the ontological priorities that are intimately linked to the articulation of Palauan epistemology. This qualitative study examines the plethora of written ethnographic observations and descriptions on Palau, to cull for socio-cultural values and beliefs, narratives and proverbs that articulate responses to the epistemological question: "What are the methods or sources that Palauans utilize to solve their problems and acquire knowledge?" This dissertation engages the notions of blebaol (gift, gift of life), klomengelungel (to carry on shoulder, back), ma tekoi er a Belau (words of Belau) to form the philosophical framework from which to critically discuss and articulate a "way of knowing" organic to Palau. In the written words of Western and European research, blebaol and klomengelungel are construed and conveyed as the primarily cultural practices of head-hunting and prostitution respectively. This dissertation argues that blebaol and klomengelungel are more complex than mere socio-cultural practices. Beneath the cortex of the socio-cultural-practices of head-hunting and prostitution lie a philosophical vortex of knowledge delineated and articulated as male and female forms of knowing. This work draws on the voices of ten Palauan mentors to navigate the labyrinth of cultural values and beliefs that constitute identity and place, and thus consistently link to blebaol and klomengelungel. Illuminating upon traditional forms and sites of knowledge production and exchange this work expands on the ontological priorities and values that inform the philosophical sinew woven through the socio-cultural values and beliefs, and ways of knowing, that are at once complex, multifaceted, and profound. Vll Belkul a tekoi er a Belau (Selected Palauan Language Glossary) Word Meaning/Definition Abai men's meeting house beluu village, community blebaol decapitated head, gift chad er a Belau Palauan chad ra ngebard person(s) from the west; comes from traditional Palau when all foreigners entered the waters of Palau from the west. cheldebebechel society, organization, group, association chilid god; something that has been snapped, twisted or turned Chuab Goddess from whose ashes emerged the islands of Belau deleuill relations, relationships eaul saus four corner-post kebliil clan kelulau whisper or confidential and important beluu matters klaingeseu mutual assistance klechibelau being a Palauan; traditional customs klomengelungel to carryon back; institutional prostitution/concubinage kotel village of one's birth; village of one's mother; or one's lineage mekekerei el rael small paths mekull forbidden or taboo melach teach, discipline mengol to carry upon shoulders merutch to touch, to give texture to knowledge mesei taro patch Miladeldil Woman who died in the great flood, brought back to life to give birth to the four corner-posts of Palau: Ngaremlengui, Melekeok, Orear, and Aimeliik (only daughter). olangch signs oldanges praise omelau the way is nameless omelengmes share omengull respect omtab to grasp knowledge with the mind orrenges listen tekoi er a Belau language, words, culture of Belau telooch masticated food fed to the young ulekdubs cultural values and beliefs; custom ulsemuul a person who is knowledgeable, articulate, talented, skilled, and respected in their specific community V111 TABLE of CONTENTS Dedication .iv Acknowledgements v Abstract.
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