Man a Lāhui Kān

MANA LĀHUI KĀNAKA LĀHUI MANA Mai nā kūpuna kahiko mai a hiki i kēia wā By Kamana‘opono M. Crabbe, Ph.D. with Kealoha Fox, Ph.D. and Holly Kilinahe Coleman Edited by Meredith Desha Enos, Lisa Watkins-Victorino, PhD, RaeDeen M. Keahiolalo, Ph.D., Nicole Mehanaokalā Hind CYAN MAGENTA YELLOW BLACK Mai nā kūpuna kahiko mai a hiki i kēia wā Mai nā kūpuna kahiko mai a hiki i kēia wā By Kamana‘opono M. Crabbe, Ph.D. with Kealoha Fox, Ph.D. and Holly Kilinahe Coleman Edited by Meredith Desha Enos, Lisa Watkins-Victorino, Ph.D., RaeDeen M. Keahiolalo, Ph.D., Nicole Mehanaokalā Hind Copyright © 2017. Office of Hawaiian Affairs. All Rights Reserved. Recommended citation: Crabbe, Kamana‘opono M., et. al. Mana Lāhui Kānaka: Mai nā kūpuna kahiko mai a hiki i kēia wā. 2017. Honolulu: Office of Hawaiian Affairs. For the electronic book, appendices, project materials, and additional resources, please visit: www.oha.org/mana Office of Hawaiian Affairs 560 North Nimitz Highway, Suite 200 Honolulu, HI 96817 COVER ARTWORK: Mana Means “Changing the Story” © by Solomon Enos ARTIST’S NOTE: Mana Means “Changing the Story” depicts many hands harnessing the sun to impede its arc across the sky. Referencing the mo‘olelo of Māui, who slowed down the sun to benefit humanity, the historical and mythological mana within us all is present in the now and in the future. The change that is required for our future is a lesser challenge to that which we have already historically excelled. Design by Stacey Leong Design Printed in the United States Dedicated in loving memory to Dr. Richard Kekuni Akana Blaisdell, a true kanaka leader who created mana lāhui kānaka in everything he did; Aunty Adelaide Keanuenueokalaninuiamamao “Frenchy” DeSoto, for her impact on OHA and her commitment to ho‘oulu lāhui; Aunty Abbie Napeahi, Aunty Malia Kawaiho‘ouluohā‘ao Craver, and Richard Likeke Paglinawan, for their devotion to our people through the teachings of Hawaiian spirituality and ho‘oponopono; Rose Kalei Na‘auao Pelayo, Robert Kaho‘okele Na‘auao, and Rose Maka Na‘auao Pelayo Crabbe, for instilling in me the values and beliefs of our ancestors, which shaped me into the kanaka and man I am today; Hōkūlani Holt, William Kahalepuna Richards, Gordon “Umi” Kai, and Earl Kawa‘a, for being the manifestation of mana; And to my daughter, Kalamakūokana‘auao Emalia Kalawaia Crabbe—may the legacy continue. Vision “Ho‘oulu Lāhui Aloha”—To Raise a Beloved Nation. OHA’s vision statement blends the thoughts and leadership of both King Kalākaua and his sister, Queen Lili‘uokalani. Both faced tumultuous times as we do today, and met their chal- lenges head one. “Ho‘oulu Lāhui” was King Kalākaua’s motto. “Aloha” expresses the high values of Queen Lili‘uokalani. Mission Statement To mālama (protect) Hawai‘i’s people and environmental resources and OHA’s assets, toward ensuring the perpetuation of the culture, the enhancement of lifestyle, and the protection of entitlements of Native Hawaiians, while enabling the building of a strong and healthy Hawaiian people and nation, recognized nationally and internationally. Overview The Office of Hawaiian Affairs is a public agency with a high degree of autono- my. OHA is responsible for improving the well-being of Native Hawaiians. OHA is governed by a Board of Trustees made up of nine members who are elected statewide for rou-year terms to set policy for the agency. OHA is administered by Ka Pouhana (Chief Executive Officer) who is appointed by the Board of Trustees to oversee a staff of about 170 people. ‘Ike no i ka lā o ka ‘ike; mana no i ka lā o ka mana. Know in the day of knowing; mana in the day of mana. —‘Ōlelo No‘eau (Pukui, 1983, p. 131, no. 1212) Contents Figures .....................................................................ix Introduction ...............................................................xii CHAPTER 1 Mana in History and Mo‘olelo ..............................................16 CHAPTER 2 Contemporary Usage of “Mana”: Hawai‘i Newspaper Analysis, 1996–2012 ..124 CHAPTER 3 Measuring Mana-Related Concepts: Review of Instruments ................132 CHAPTER 4 Conversations and Modern, Lived Mana: Focus Groups and Photovoice ....182 CHAPTER 5 Future Mana: Recommendations and Possible Directions ..................244 Bibliography ..............................................................260 Contributors ..............................................................278 Index .....................................................................289 Appendix .................................................................300 viii Figures CHAPTER 1 1.1: Societal Structure in Ancient Hawai‘i . 28 1.2: Nūpepa Type. 63 1.3: The First Topical Article (about the god Kāne) in “Ka Hoomana Kahiko” (1864–1866) . 83 1.4: Diagram of the Stargroup Kanukuokapuahi [Hyades] in “Ka Hoomana Kahiko,” Helu 33. 91 1.5: Definitions of Mo‘olelo and Ka‘ao . 98 1.6: Selected Mana Themes from Ho‘oulumāhiehie’s Version of Hi‘iakapoliopele . .115 CHAPTER 2 2.1: Frequency of Newspaper Articles that Use the Word “Mana” by Year (1996–2012) . 128 CHAPTER 3 3.1: Final Assessment Concept Map . 139 3.2: Search Terms for Assessment Review . 142 3.3: Search Terms and Their Purposes . .144 3.4: Steps for Identifying Instruments to Review Against the Rubric . 146 3.5: Instruments with Full Review . 147 3.6: Native Hawaiian Instruments and Reasons for Development Use . .177 CHAPTER 4 4.1: Number of Participants by Group Type . 190 4.2: Coding Hierarchy. 195 CHAPTER 5 5.1: Conceptual Model for Mana Assessment and Toolkit Components. 251 5.2: Methods and Tools to be Considered for Assessment and Sources of Evidence . 252 ix x xi Introduction What is mana? How do we articulate the essence of mana in a contemporary era? And how do we access and cultivate the mana of our people? Our kūpuna had a clear understanding of the importance of mana to the Hawaiian identity. In my work as a cultural practitioner and as a clinical psychologist, I have seen mana in action, for both positive and negative forces; I have felt mana in people, places, and even concepts such as leadership and aloha ‘āina. However, there has been an absence of the ways we have clearly articulated mana, especially for and by contemporary kānaka ‘ōiwi. Mana has always been the foundation of my hale, especially in regard to effective leadership. In 2010, I developed principles to outline a vision as a kanaka leader. I presented and published it as Kūkulu Hou. In 2012, I incorporated it as a way to enhance the mana of the Office of Hawaiian Affairs (OHA) when I became its Ka Pouhana, Chief Executive Officer. By 2014-2015 I had refined that framework for its translation from research into programmatic design and organizational xii framework building. The basis of Kūkulu Hou has always been mana. Mana has been intrinsically linked to each of my successes as a leader who endeavors to resurrect the status of our lāhui to its former prominence. This book represents a framework to incorporate mana in the twenty-first cen- tury, and is just one tangible representation of our sophisticated identity—who we are as a living culture for the past, present, and future. I intend for this book to capture what we feel inside as a kānaka maoli, in a way that helps the reader understand various perspectives of this many-faceted mega construct: mana in Hawaiian history and literature; “mana” as understood in contemporary Hawai‘i vernacular; how social science has assessed concepts similar to mana; and how kānaka conceive of and live mana today. You will see, especially when you com- pare Chapter 1: Mana in History and Mo‘olelo with Chapter 4: Conversations and Modern, Lived Mana: Focus Groups and Photovoice, that the concept of mana resonates through time, space, realms, and norms. When we tell our story, we acknowledge that we are still shaping and shifting a firm foundation. We are simultaneously changing, while in many ways, we are steadfast to remain the same. As one of our focus group participants noted: [M]ana is from the womb to the tomb. It’s a journey. Mana… is the flow- ing of electrons, protons, and neutrons, and is eternity—is forever. We only use our portion of forever in that short space of time from the womb to the tomb. Mana is one—Sky Father, Earth Mother, is the positive, is the Sky Father, and the earth is the ground. And you have to have the two for the electrons, and protons, and neutrons flow. If you no touch um—and we the switch; us guys the human, off and on—the switch. But if the bugga no good, the connection no good between the positive and the ground, the mana in the person, the light, it blink ’cause no more good connection. (Kanaka‘ole Group, Speaker 74, pp. 7-8) Our Hawaiian ancestors were steeped in philosophical beliefs entwined with worldly elements known to mankind. They understood the delicate balance of mana: that is life giving but simultaneously battles dark elements that threaten who we are and where we come from. As you will see, our understanding con- tinues to this day; moreover, as kānaka of this land, our Hawaiian culture is an ongoing obligation to that life force. xiii In order to begin to answer the questions posed at the beginning of this introduction, we came together as authors, advisors, and staff with commitments to this work: • We honor Native Hawaiian cultural beliefs surrounding reciprocity, and as an expression of the high quality of service and knowledge provided by members for the project, which we believe will result in important findings for the lāhui. • We engage in all activities of the project in a pono and respectful manner, respecting the elevated nature of the research material and individuals involved in the project. • We maintain the ethics for any and all research findings resulting from the project and the phases that were completed.

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