Blog

Ka (5)

Kaho'olawe Video Archive ONLINE - June 21, 2012‏

Posted by Pono Kealoha on June 21, 2012 at 1:47pm

Kaho'olawe Video Archive ONLINE - June 21, 2012‏


 

 Aloha, just a reminder that you're receiving this email because you have expressed an interest in Na Maka o ka `Aina. Don't forget to add namaka@interpac.net to your address book so we'll be sure to land in your inbox!

 26.jpg

Preserving video documentation of the movement to protect the island of Kaho'olawe 1976 - 1992

 

Remastering / archiving supported by Hawai'i People's Fund
Tribute to George Helm and Kimo Mitchell

On March 6, 1982, five years after the disappearance of George Helm and Kimo Mitchell in the seas off the island of Kaho'olawe, the Protect Kaho'olawe 'Ohana held a tribute to the two men at 'Iolani Palace in Honolulu.

 

Representatives from the Helm and Mitchell families along with community members, singers and musicians from Kaua'i, Maui, Moloka'i and Hawai'i island joined their O'ahu compatriots in remembering the legacy of George and Kimo and the actions of many others who worked peaceably to stop the U.S. military bombing of Kaho'olawe.

 

Here are this week's selections from that event. Stay tuned for more.

click on images to view videos

 
 
Clara Ku
Clara Ku


 
Georgie Mae Helm
Georgia
Mae Helm
 
Steve & Teresa
Teresa Bright
Steve Mai'i
Mary Jardine
Mary Jardine
 
 
 
Barbara Hanchett
Barbara Hanchett
Jon & Randy
Jon Osorio Randy Borden
Moanikeala Akaka
Moanikeala Akaka
Skippy Ioane
Kelii "Skippy" Ioane
Please visit our Hawaiian Voice channel to view all clips from the Kaho`olawe Video Archive

www.youtube.com/HawaiianVoice   

 

Follow us on Facebook and Twitter  

www.facebook.com/HawaiianVoice 

www.twitter.com/HawaiianVoice 

Read more…

The Poverty of Philosophy by Ka Nāʻo o ka lani -o- Nākoloikalani

Posted by Ka Nāʻo o ka lani -o- Nākoloi on September 25, 2009 at 1:00pm
Most Māori/Maoli/Maohi people who are struggling to get food, clothes and shelter are so concerned with that, that philosophizing about freedom and socialist democracy is usually unfortunately beyond their rational. They don't realize that the power of the settler government's throughout the world can't exist without first separating us from our identity, because if we had some sense of who we really are, there is no way in hell we would allow any government to push its genocidal consensus on our homelands.This ignorance exists - but it can be destroyed. Māori/Maohi/Maoli talk about change and working within the system to achieve that. The problem with always being a conformist is that when you try to change the system from within its not you who changes the system, but its the system that will eventually change you. There is usually nothing wrong with compromise in a situation, but compromising your self, your culture and your people in any situation is another story completely. Our World is a landscape of Māori/Maohi/Maoli Nations, Iwi and Hapū who’s "nowr-days so called chiefs" are cowards in the face of colonial imperialism. You see our country is abundant in resources, and we have the capacity to eliminate poverty from our society. But plutocracy, another words a government run by the rich such as this one and traditionally oppressive European states, force the third world into buying over priced unnecessary goods while exporting huge portions of our natural resources. I'm quite sure that people will look upon my attitude and sentiments and look for hypocrisy and hatred in my words. But my revolution is born out of love for my people - not hatred for others.You see most Māori/Maohi/Maoli have left their homelands in an exodus for "the better life", and have crossed the Great Ocean of Kiwa to disconnect themselves from the reality of their own cultural oppression, in the īllusion of superiority, elevating themselves in the pecking order of the oppressed. I know I was one of them.Our Indigenous brothers and sisters of Australia, Tāhiti, Kanaky, Fiji, Hawaii and all other pacific nations, and Indigenous nations of the world, as different as we have been taught to look at each other by colonial society we are in the same struggle, and until we realize that, we will be fighting for scraps from the table of a system that has kept us subservient instead of being self determined. As a result we have no control over our lands, nor do we run our own country.So no matter how much you want to dye your hair blonde and put fake eyes in and follow an anorexic standard of beauty; and no matter how many diamonds you buy, and the people who you exploit to get them; no matter what kind of car you drive, or what kind of fancy clothes you put on - you will never be them - they are always going to look at you like nothing but a fucken little monkey. I’d rather be proud of being Māori/Maohi/Maoli rather than desperately trying to be something I'm really not - just to fit in. And whether we want to accept it or not, that's what this culture or lack of culture is feeding us.I want a better life for my family and for my children, but it doesn't have to be at the expense of my own homeland, or any one else s. We are given the idea that if we didn't have people to exploit that this world wouldn't be rich enough to let us have these petty little material things in our lives and basic standards of living but you see here in our country the attitude that is feed to us, is that out there lives lesser people then us and “fuck them” let them fend for them self's, No! fuck you! they are us!It's the business giants and the government officials who make all the real money - we have what ever they decide to kick down to us. My enemy is not the average white man, it's not the white family down the block ,or the kids I see on the street. My enemy is the white-collar criminal I don't see, the business round table, the corporate monopoly owners, fake liberals, and "politicians playing god" - those are my enemies, the Generals of the army's, those are the real “mutha fuckers” that I need to take it too and must be made accountable. Not the poor broke country arse solider that's too stupid to know shit about the way things are set up. In fact I have more in common with most working and middle class white people than I do with most rich Māori/Maohi/Maoli corporates.As much as this country is founded on racism, we also need to understand the real issue is classism. Many of us are in the same boat and it's sinking while these rich “mutha fuckers” ride on a luxury liner, and as long as we keep fighting over kicking people out of the little boat we are all in, we are going to miss the right to get back a better standard of living as a whole. In another words - I have no intention of escaping my homeland. I am here to smash down the walls that keep us in, to free all my people - and hang the “mutha fuckers” that kept me bound there, then burn their house of oppression to the god damn ground. I want to take back these lands and return them to my people who's ancestors blood was spilled to protect these lands .You cannot change the past - but you can make the future, and anyone that tells you different is a fucken lethargic devil. I don't look upon a few token Māori/Maohi/Maoli people in the public sector as some type of achievement for my people as a whole. Most of those so called "successful" individuals are only concerned with acquiring wealth for their own profit, and will happily sell them selves out - and their people to do so. But I don't consider a brother a sell-out if he moves out of the ghetto. Understand this - poverty has nothing to do with our people - it's not in our culture to be poor - that's only been the last 130 years of our history. Remember eternity and our existence as a people and the knowledge we brought to the world in terms of quantum physic's, strategic warfare in world war 1, world world 2 and deep sea navigation. So in conclusion, I'm not going to vote for somebody just because they are Māori/Maoli/Maohi. They have to truly want to fight for what's rightfully ours and fight to free our people. Sometimes language needs to be heard using its exact tones and phrases of pure expression. Mahalo, iorana, kia orana, maururu and kia ora.Ka Nāʻo o ka lani -o- Nākoloikalani
Read more…

The Di "vine" Thread Ka Nāʻo o ka lani -o- Nākoloikalani

Posted by Ka Nāʻo o ka lani -o- Nākoloi on September 25, 2009 at 1:00pm
Ka Nāʻo o ka lani -o- Nākoloikalani(conscious name) in its highest interpretation is me, it is who I am, it is who we all truly are, it is the sublime nature of “all being” known as source energy (mana) experiencing its self in this physical form. Its intrinsically a Te Tāwera Hapū o Ngāti Awa (The Star of God) worldview integrated with universal intelligence arbitrating the inherent relationship within quantum knowledge as a medium to filter the universal impact on human existence, to the implication and effects of spiritual and political genocide imposed unwillfuly upon our universe and our Hau ō Ra - well being in order that we may not comprehend the esoteric agenda of life its self. It is the vigilance to cultivate consciously spiritual, physical and emotional practices to harvest freedom within the heart, mind, soul and body of a self sustained consciousness. It is the exploration of the last known bastion embedded within the narrative of the human soul, the final frontier "Te Tūāpae Taumārearea" - “consciousness its self” decoratively carved within the ethos of Te Tāwera Hapū o Ngāti Awa's paradigm, meshed together with quantum realities to observe the coherent relationship within the collective.Ka Nāʻo o ka lani -o- Nākoloikalani(the core of existence) is the understanding of this relationship on all levels that we might evolve beyond today's self serving environment. It is the sacred indomitable thread of all consciousness “he aho kāwai heke”( the indomitable thread), "Ko Te Awa o Te Atua, he Awanuiārangi - the ancient river of life". It is the true nature of “Te Tāwera Hapū o Ngāti Awa” its origin of being , the harmonics of language, the recitation of genealogy, the retelling of legends and the personification to land. These are the core values at the heart of the indestructible vine of Tāwhaki and Tāne, simulated within Cosmo-genesis connected to the quantum apocalypse of infinite dimensional realms. Maintained deep within its knowing is “one truth” - "te tika" that sits as an observing witness beyond the static fusion of mental noise. It is the resuscitation of cosmic life with “Human Consciousness” defined as “Ka Nāʻo o ka lani -o- Nākoloikalani” The pathway of Ka Nāʻo o ka lani -o- Nākoloikalani and its relationship to the human dimension, its holographic universe as articulated within its own illusion. Inter grated within its fabric are the “immortal threads” - "ngā ira atua" that traverse the vast oceans of consciousness and human diversity.It is our individual ability to reconnect to Te Pū Motomoto - The Vortex of consciousness and its centrifugal force - "te tapu" the sacredness of all sequential patterning within existence, then calibrating the divine element, the immortal and the indestructible self to the unlimited potential of the universe on a metaphysical, physical, social, political and economical construct. Knowing it is "Io" the great oneness. It serves to nourish our awareness and connection to all that is, to all that will be, to all that has been and to all that is you, thus self sustain life in this dimension and beyond. It is the reseeding tide - "te tai whakariipi" to the nature of whom we truly are in a time of great forgetting. It is self sustainability physically, mentally, emotionally, sexually and spiritual consciousness on all levels. It is the emancipation from the political and spiritual injustice that continues to systematically hold us jailed within its genocidal mentality. It is the hope that we might seek to explore the truth "te tika" of true spiritual and physical empowerment of “divine order ” - "te wairua tapu" held within the sacred “Lore of Tāwhaki Nui ā Hema” (ancient māori lore), the sacred lore of Tānenuiārangi, the sacred lore of Ka Nāʻo o ka lani -o- Nākoloikalani the supernatural immortality that lies dormant within the language of our souls waiting to be caressed once again.To be successful within the sacred vine of Ka Nāʻo o ka lani -o- Nākoloikalani, Tāwhaki or Tānenuiārangi there needs to be ultimate discipline, infinite patience, divine timing and all knowledge of every situation on all levels, the forth and final requirement is the willingness to make all and every sacrifice when and where its needed. Meaning infinite patience which could mean millions of years. Timing: working in spiritual timing with divination and prophecy. Knowledge of potential obstacles at all levels. Be willing to make all and every sacrifice where and when we need to do it. The only true salvation from any oppression or enslavement can be self empowerment, knowledge, consciousness, this is true rebellion. A true rebellion begins when you quit following and start leading.Tamehana Reone Ngaropo is my birth name. Ka Nāʻo o ka lani -o- Nākoloikalani is my spiritual realization and a conscious knowing that I am one with life its self, that I am a child of Te Tāwera Hapū o Ngāti Awa descend from the immortal vine of Tāwhaki( immortal being). My realization being, that from a golden thread of the great spider Mokotitiatoa can I forge a connection to the quantum dimensions and beyond. This reality has always been my destiny. Te Ngako-o-te-rangi is an epiphany of my “divine realization” consummated within the still, calm and solid awareness of all knowing. Be still and know that I am Te Ngako-o-te-rangi. Be still in know that I am God. I am a hole in the flute that Ka Nāʻo o ka lani -o- Nākoloikalani's breath moves through. Listen to its music. Tīhei Mauri o Rā! ( I am one).Ka Nāʻo o ka lani -o- Nākoloikalani
Read more…

I ka wa ma mua, ka wa ma hope

Posted by Noelani on July 8, 2008 at 3:07pm
The 'olelo above could be interpreted in many ways, and may serve as a guiding principle in helping us to think about the relevance of history to the present. What has been interesting to me in my recent readings as well as teaching a semester in the history department has been to play close attention to people's idea of what they mean when they say, "ka wa kahiko."The question of time came up pretty early in the semester when one of my 200 level introduction to Hawaiian history students asked me, "when are you going to start teaching history?" The question amused me and made me think---well, what did I think was history, that she considered as simply something else.I gave a defensive and pretty smart a** remark, after I realized that what she meant by history was marked by an attention to chronology, of dates that could only arise after the arrival of Captain Cook organized our history into a BC / AC timeline in much the same way the birth of Jesus Christ operated for World Civ, or the Greco-Roman World. Anyway, I tried to explain that the three weeks devoted to Hawaiian history before Cook, was still history, but found myself reverting to phrases like "the oral tradition," and "Hawaiian culture," in ways that sought to legitimate and approximate her idea of "history," but largely failed to communicate----well, it was only the third week of class.As the semester progressed though I found that I was fairly surprised that many of my students applied the phrase "Ka wa kahiko" which they seem to translate as 'in ancient times," to the time of Kamehameha. Through this move, my students granted the early 19th century a patina of antiquity in ways that seem incomprehensible given the wealth of orature that has been passed down through the mouths, memories and pens of Hawaiians, who recorded these traditions during that "wa kahiko."Here's another thing that caught my attention, namely that a lot of people venerate the "wa kahiko." But a time, as process cannot be considered static or captured and neatly bundled as a set of practices or beliefs that never change or transform over time, hence my second difficulty with the "wa kahiko" designation as the past which we mine for "momi" (the current term of art in Hawaiian language and lit circles---which in unsettling ways seem to mimic the practices of strip mining ethnographers of Pukui's time) so that we can map "authenticity" onto our present day lives.Hence my query, my question, a process of searching; how can we problematize and theorize our connection and thinking about ka wa kahiko without making a period of time static, "the source" and well, "history" in its most unflattering sense: the detritus of passed lives that are no longer relevant to today, in other words, that can no longer speak to us in meaningful, deep ways.
Read more…