Summer.Wk3.Trask.Women'sMana.Hawaii.pptx

“Women’s Mana and Hawaiian Sovereignty” Summer Week 3 Haunani-Kay Trask  Born October 3, 1949 in the San Francisco Bay area, emigrated to Hawaii.  Ph.D. in Political Science at University of Wisconsin (Madison), 1981. Her Ph.D. dissertation title was: Eros and Power: The Promise of Feminist Theory...

“Women’s Mana and Hawaiian Sovereignty” Summer Week 3 Haunani-Kay Trask  Born October 3, 1949 in the San Francisco Bay area, emigrated to Hawaii.  Ph.D. in Political Science at University of Wisconsin (Madison), 1981. Her Ph.D. dissertation title was: Eros and Power: The Promise of Feminist Theory  Presently Professor of Hawaiian Studies at the University of Hawai'i  Ranked one of the top Native leaders in a 2001 poll taken by The Honolulu Advertiser.  Trask has authored four books, including the bestseller, From a Native Daughter: Colonialism and Sovereignty in Hawai‘i "I am NOT an American. I will DIE before I am an American." Colonization of Hawai’i  Dispossession of native Hawaiian lands has been justified with the mentality that the natives are “better off” as American citizens, being conditioned to American values such as personal property; accumulation of wealth with money; and activity within a federal governing system, that increasingly elevates the male participation in government, actually helps.  With the overthrow of the Hawaiian monarchy in 1893, the initial annexation into the American protectorates in 1898, the foundations of Federal governing were cemented. With the inevitability of entrance into the United States, the first Hawaiians to adopt the political system of democracy believed they could retain some semblance of sovereignty through politics. This could not be further from the truth.  Statehood was achieved in 1959 and most lands and subsequent mineral rights transferred to “trusts” held by the federal government, to be utilized and cultivated for the “betterment of the Hawaiians.”  With the initiation into the American ideologies, cultural significances were also adapted, such as the displacement of women from any role of power. Loss of Hawaiian-ness  The “Trust” held by the federal government has left native Hawaiians with no control over their nearly two million acres (including waters and mineral rights). With the federal government continually trying to “purchase” these trusts, many Hawaiians have succumbed to the haole mentality of wealth.  Within thirty years of statehood, the culture of Hawai’i was fading quickly.  With the “right” to a public education, an education system had not been incorporated within a Hawaiian language format, but rather a “foreign language.” (89)  By 1998, there was little, if any at all, standing for the Hawaiians as a people within the Federal courts pertaining to the breach of these trusts held by the Federal government “trustees”.(89) Mana  Mana instills that power comes from more than the haole ideal of “charisma.” Power from mana comes from a willingness to portray the ideals of leadership, fighting for their people and their lands, not necessarily from personality or ancestry.  “The presence of a leader with mana presupposes that the people acknowledge mana as an attribute of political leadership.” (91)  Mana is gained, or rather displayed, with the following of pono, or the Hawaiian value of balance between: people, land and the Cosmos. (91)  Political leaders that have failed to fend for their native people lack the power of mana, since they have failed to exhibit the care for their own. The Mana of Women With the acceptance of American culture, and it’s system of patriarchy, women have lost their standing within their own land from loss of power and influence. In 1970, following other native movements within the United States, voices had begun to emerge from the crowd with a nationalist tone. At the forefront of these groups moving for nationalism and sovereignty, were the native women. These women fighting for their lands, their people, and their culture, have not lost sight of their lahui, the nation. The Hawaiian tradition sees the caring for the nation as an extension of caring for the family. With the acculturation of American gender roles, it is only natural for the native women to take this role of the family caretaker a few steps further. Pua Kanahele  The Big Island of Hawai’i  As Kunu hula (“master teacher”) keeping Hawaiian traditions alive through songs and dance.  Has taken her cultural knowledge as standing positions to protect Pele, or the volcano deity, and her sister Hi’iaka.  Protesting geothermal energy development, has led the fight to stop drilling of wells and the construction of energy plants.  Strong supporter of ancient, native burials. Dana Naone Hall  Lives on Maui  Alumnist of the Univerity of Hawaii at Manoa  Poet. Has written: the anthology Malama: Hawaiian Land and Water.  Working as a land conservationist with the malama ‘aina spirit, she has fought to protect the islands’ wild areas including: burial sites, haeiau or “religious temples,” beaches, and valleys. (96) Mililani Trask  Created Ka Lahui Hawai’i, the Hawaiian nation’s model of self government focusing on the native issues and control of native lands, in 1987.  Trained as a lawyer, political theorist and strategist, she has been a very skilled and capable leader for the of the Hawaiian Sovereignty Movement.  Has worked internationally with Nobel Peace Prize winner Rigoberta Menchu, Mother Teresa, with the Dalai Lama and his group: The Unrepresented Nations and Peoples Organization (UNPO), and with many other native advocate groups from the Americas to Australia within the UN. Kaho'olaw e http://www.youtube.com/watch?v=UQrgw8knxk4&playnext=1&list=PLEBEDD0B1FB130CC8&f eature=results_main