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No Na Mamo

No Na Mamo: Traditional and Contemporary Hawaiian Beliefs and Practices

Malcolm Nāea Chun
Copyright Date: 2011
Stable URL: http://www.jstor.org/stable/j.ctt6wqfb6
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  • Book Info
    No Na Mamo
    Book Description:

    No Nā Mamois an updated and enlarged compilation of books in the acclaimed Ka Wana series, published in 2005-2010. The books, revised and presented here as individual chapters, offer invaluable insights into the philosophy and way of life of Native Hawaiian culture:Pono (right way of living)Aloha (love and affection)Welina (welcome and hospitality)A'o (education)Ola (health and healing)Ho'oponopono (healing to make things right)Ho'omana (the sacred and spiritual)Alaka'i (leadership)Kākā'ōlelo (oratory)Ho'onohonoho (cultural management)Kapu (gender roles)Hewa (wrong way of living)Readers both familiar and unfamiliar with Native Hawaiian traditions and practices will find much to reflect on as well as practical guidance and knowledge. Throughout Chun draws on first-hand accounts from early Hawaiian historians, early explorers and missionaries, and nineteenth-century Hawaiian language publications-as well as his own experience, gained from a lifetime of engagement with the language and culture.No Nā Mamocontains new and updated information throughout, a completely new chapter on Aloha, color illustrations, prefaces by the author and editor, a new Afterword, and an Appendix describing the challenges faced in creating this book. 84 illus., 53 in color

    eISBN: 978-0-8248-3709-9
    Subjects: Sociology
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Table of Contents

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  1. Front Matter (pp. i-vi)
  2. Table of Contents (pp. vii-viii)
  3. Illustrations (pp. ix-xvi)
  4. Foreword: Ka ‘Ōlelo Mua (pp. xvii-xviii)
    Morris K. Lai

    For more than fifteen years, Pihana Nā Mamo, a project funded by the U.S. Department of Education through the Native Hawaiian Education Act, was actively involved with Hawai‘i Department of Education schools in improving educational results for Native Hawaiian children and youth. Through this work, we witnessed the powerful role that our rich Hawaiian culture and heritage, and in particular the revival of interest in Native Hawaiian culture and the desire to practice Hawaiian customs appropriately, played in motivating our students to learn and excel.

    We came to understand that a first step to ensure such an outcome is to...

  5. Editor’s Preface: Ka ‘Ōlelo Mua o ka Mea Ho‘oponopono (pp. xix-xxii)
    Lori Ward
  6. Preface: ‘Ōlelo Ha‘i Mua (pp. xxiii-xxxiv)
  7. 1 Pono: The Way of Living (pp. 1-13)

    The current emphasis on “values” and the desire to understand what they mean are perplexing from the traditional Native Hawaiian world view. There are no words in Hawaiian for values, morals, or ethics. This lack is not uncommon in traditional cultures where moral or ethical practices were an integral part of everyday life.

    However, there are many words for actions and expressions of what people today consider to be values. Words such asaloha‘love or compassion,’lokahi‘unity,’‘oia‘i‘o‘truth,’ha‘aha‘a‘humbleness,’ andahonui‘patience’ describe values that are prominent in Hawaiian life, even though none of these by...

  8. 2 Aloha: Traditions of Love and Affection (pp. 14-45)

    H. M. Queen Lili‘uokalani’s hānai daughter, Lydia Aholo, left a collection of audio recordings of her recollections of the queen that extend our insight into the queen’s personal life beyond what she shows us in her own published biography,Hawaii’s Story by Hawaii’s Queen. One of the stories Aholo remembered was of Her Majesty returning to Honolulu in the spring of 1910. In a taped interview, she recollected how Lili‘uokalani “was met at the wharf byhaole,hapahaole, and Hawaiians” (Allen 380). Helena Allen wrote of this event from the taped interview in her biography of the queen.

    She stepped...

  9. 3 Welina: Traditional and Contemporary Ways of Welcome and Hospitality (pp. 46-83)

    I love to tell this story now, but when we were little kids it scared the heck out of us, though I suppose it was meant to do so. I had an aunt who was a school teacher in Kona, and her time spent there enabled her to be a very good story teller. She loved to tell stories of Pele, the goddess of the volcano. Even if we had heard the stories over and over again, they were so entertaining and spooky, especially at a bedtime gathering after a large family meal.

    This is her story: In a small...

  10. 4 A‘o: Educational Traditions (pp. 84-114)

    A‘o is the word for education, but it means much more. It implies both to learn (a‘o mai) and to teach (a‘o aku). This sense of receiving and giving supports the idea that relationships and belonging are primary actions in traditional Hawaiian society and culture. It is the idea that as one learns and becomes skilled (mastery), knowledge and skill are to be used and shared with others (generosity). This builds relationships of mutual dependence and support, bringing families and community together. And yet, having knowledge and skills gives one a sense of independence and identity within the family and...

  11. 5 Ola: Traditional Concepts of Health and Healing (pp. 115-142)

    The word ola has come to be understood as health and to refer to a state of well-being. But the meaning of ola is so much more. It is life. It is to be alive. We are only now beginning to rediscover the importance of the concept of ola and all that it means.

    The earliest recorded information about Native Hawaiian health comes from the descriptions of the physical features and appearance of Native Hawaiians as seen by Haole (American or European) explorers and adventurers, including observations about the general state of health in Hawai‘i. Captain King of theDiscovery,...

  12. 6 Ho‘oponopono: Traditional Ways of Healing to Make Things Right Again (pp. 143-166)

    Hawaiian historian Samuel Manaiakalani Kamakau described what families in pre-contact and pre-Christian Hawai‘i did to seek reconciliation and forgiveness.

    The Hawaiians are said to be a people consecrated to the gods; the ‘aumakuagods were “born,” and from them man was born [. . .].

    When trouble came upon a family for doing wrong against an ‘aumakuagod [. . .] the cause for this trouble was shown to them by dreams, or visions, or through other signs sent by the god. It was pointed out to them what sacrifices to offer, and what gifts to present, to show their...

  13. 7 Ho‘omana: Understanding the Sacred and Spiritual (pp. 167-198)

    When one hears talk about Hawaiian religion, there should be an inner voice that says, “This is not the same thing as religion as I know it today.” Today traditional Hawaiian religion is neither organized nor institutionalized like many world religions, and what is left of its temples and places of worship are only the foundation walls and house sites.

    Yet what remains of Hawaiian religion can have great meaning and importance. Why is this? The Hawaiian scholar Davida Malo tried to explain in his writings on Hawaiian traditions,Ka Mo‘olelo Hawai‘i, that what he knew as religion, or ho‘omana,...

  14. 8 Alaka‘i: Traditional Leadership (pp. 199-226)

    The word for leadership in the Pukui and ElbertHawaiian Dictionaryis alaka‘ina (1986: 472). This word is derived from the root alaka‘i ‘[t]o lead, guide, direct’ (18) and the suffix ‘ana ‘-ing’ (24). Today we see this word used to describe things like student leadership in a hālau ‘school’ or the relationship of a mentor to a student. And it is probably true that this word has always applied to this kind of leadership. I have not seen alaka‘i used to describe an ali‘i.

    An ali‘i’s leadership role was unlike that of today’s political leaders who gain power through...

  15. 9 Kākā‘ōlelo: Traditions of Oratory and Speech Making (pp. 227-251)

    The Gospel according to John begins “In the beginning was the Word [. . .].” The missionary translators for this Gospel chose to use the original Greeklogosinstead of a Hawaiian word. Perhaps they thought the closest equivalent, ‘ōlelo, did not express the depth of the word, although translators in Tahiti and Aotearoa (New Zealand) chose to use native terms. It could be that the missionaries here did not learn from their Hawaiian assistants of the proverb “I ka ‘ōlelo no ke ola, i ka ‘ōlelo no ka make” (Pukui,‘Ōlelo No‘eau129) ‘In the word is life and...

  16. 10 Ho‘onohonoho: Traditional Ways of Cultural Management (pp. 252-288)

    In Hawaiian there are two words that were used to describe what management is about: ho‘oponopono and ho‘onohonoho. I have seen both of them used to describe how a chief ruled. Although today we associate the word ho‘oponopono with a process of reconciliation, it had a broader meaning before people began to refer to it with that single intent. If we broaden what we now think of as the process of ho‘oponopono to apply it to larger groups, we can see that a leader or a council of leaders may engage in a similar process to make decisions and carry...

  17. 11 Kapu: Gender Roles in Traditional Society (pp. 289-313)

    Not long ago the wordkapuposted on a tree or fence meant “keep out” and, being in Hawaiian, it seemed a polite way to phrase a warning. To many visitors, not knowing Hawaiian, it didn’t mean anything, or as some local comedians suggested, it may have been someone’s name. The “keep out” warning actually comes from a tradition of kapu as restricted or prohibited, and in that sense it is usually associated with traditional Hawaiian religion. However, keeping people away from a sacred site is only part of the meaning of kapu. Its origins and its traditional usage have...

  18. 12 Hewa: The Wrong Way of Living (pp. 314-345)

    In 1985 I had the opportunity to travel with the late Moses Keale, Sr., chairman of the Office of Hawaiian Affairs (OHA), to visit the northern Pueblo (Tewa) peoples. New federal funds were being released for a Native Hawaiian arts and crafts program, and we went to New Mexico to visit their similarly funded program in Santa Fe. After lunch with representatives of the Eight Northern Indian Pueblos, they informed us that there was a celebration beyond the mesas, in the mountains at Taos. They said there was a traditional Native Hawaiian dance group being honored there. Before we left,...

  19. 13 Afterword (pp. 346-354)

    There are more virtues, values, and other interesting subjects to be looked into than what I have covered in this book. I have tried to present a view of the way we live, think, and behave through the stories and examples of our ancestors and the people they welcomed to these islands. In doing this, everyone involved in this project has discovered things that we did not know about when we started—information that has challenged the way things had been taught to us and the way we had believed they were. A colleague told me after a lunch gathering...

  20. Appendix: Hearing for a Deeper Understanding of Indigenous Knowledge: Things We Learned from Publishing Indigenous Material (pp. 355-366)
    Malcolm Nāea Chun and Lori Ward
  21. Bibliography (pp. 367-376)
  22. Index (pp. 377-389)
  23. Back Matter (pp. 390-391)