Week 4 1/30
Introduction
Last week the course work focused on Polynesian origin traditions. This week the course work will cover a Hawaiian tradition initially transmitted orally and then in writing beginning in the early nineteenth century when literacy was developed in the islands. The author of the assigned reading is the Hawaiian historian Lilikalā Kameʻeleihiwa and the title of her article is "Traditional Hawaiian Metaphors" (like last week, use the table of contents in your reader to find the page numbers). In this reading, the author examines the moʻolelo (story, history) of Papahānaumoku (earth mother) and Wākea (sky father). Kameʻeleihiwa extracts some basic concepts gleaned from this tradition and relates them to the organization of Hawaiian society giving us a glimpse at the connection between origin traditions and the formation of societal structures. This moʻolelo also describes some of the important lessons derived from the relationship between Papahānaumoku, Wākea, their offspring/descendants, the ʻāina (land) and the ways in which they ordered Hawaiian society.
Last week the course work focused on Polynesian origin traditions. This week the course work will cover a Hawaiian tradition initially transmitted orally and then in writing beginning in the early nineteenth century when literacy was developed in the islands. The author of the assigned reading is the Hawaiian historian Lilikalā Kameʻeleihiwa and the title of her article is "Traditional Hawaiian Metaphors" (like last week, use the table of contents in your reader to find the page numbers). In this reading, the author examines the moʻolelo (story, history) of Papahānaumoku (earth mother) and Wākea (sky father). Kameʻeleihiwa extracts some basic concepts gleaned from this tradition and relates them to the organization of Hawaiian society giving us a glimpse at the connection between origin traditions and the formation of societal structures. This moʻolelo also describes some of the important lessons derived from the relationship between Papahānaumoku, Wākea, their offspring/descendants, the ʻāina (land) and the ways in which they ordered Hawaiian society.
Traditional Hawaiian Metaphors
The moʻolelo of Papahānaumoku and Wākea explains a number of concepts and lessons that were important to the structure of Hawaiian society and the development of traditional behaviors and practices. Most of these concepts are reciprocal highlighting a shared responsibility within society. These concepts and traditions may be very unfamiliar and differ from the morals and principles society currently upholds. Yet, they should be afforded respect in that they shaped and informed a cultural context very different from the one we live in today. One tradition that will repeatedly arise in the assigned readings, videos, and lectures is moʻokūʻauhau (genealogy). Kameʻeleihiwa begins by explaining the historical, political, and cultural importance of moʻokūʻauhau to Hawaiian society. For example, moʻokūʻauhau is a way in which mana (spiritual and/or personal power) is passed down from one generation to the next. Below is a list of some of the terms you should pay particular attention to when reading the article. You should be able to define and explain these terms. Please note that the terms are in Hawaiian and in assignment activities, forum activities, and tests and quizzes the Hawaiian terms should always be privileged over the English translations, for example use mālama ʻāina instead of, to care for the land:
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Hāloanakalaukapalili
Hāloanakalaukapalili, the eldest child born to Wākea and Hoʻohōkūkalani, was stillborn and from the site of his burial grew the staple food of Hawaiians, the kalo (taro). In the short video below, the interviewees expand on the moʻolelo Kameʻeleihiwa describes and explicate its relevance today. The video relates this moʻolelo to twenty-first century issues, highlighting some of the cultural, political, and land (and water) based struggles Hawaiians are currently engaged in. Activities
DUE DATES
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