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Ua ao ʻo Puna

He mele kēia e mahalo aku ai nā pua o Puala`a i ke kipa `ana mai o Hālau Wānana i ka mahina o Malaki, 2008. Aloha palena`ole iā Leila, Gary, Leina`ala, Kaila, Kaimana, Kopia, Josh, Tyler, Keisha, and Uncle Keiki mā.Ua ao `o Puna paia `ala i ka halaMālamalama `ia o Ke ahi a LakaKūka`ohia`aalaka i ka uluwehiwehiHe wehi hiwahiwa ka pi`olualaniKa ulu lama kū i ka moani lehua`A`ahu `o Kapa`ahu i ka uahi a Pele`Olu`olu Pu`ulena halihali `ala Laua`eHāli`a aloha iā Puala`a eLine 1. Dawn has broken at Puna, fragrant with its famed hala groves, the hala that is woven skillfully by the kama`āina.Line 2. Keahialaka is illuminated, enlightened by the wisdom of the kūpuna and the guidance of its kumu.Line 3. Kūka`ohi`a-a-Laka, the embodiment of forrest akua, resides in the lush growth, as we are reminded of the presence of our akua at sight of the `ohi`alehua.Line 4. The double rainbow, revealed at dawn, is a heavenly adornment, a hō`ailona of auspicious events.Line 5. The groves of lama stand in the moani lehua rain, like a torch that remains lit through storms or hardship.Line 6. Kapa`ahu is cloaked in the smoke of Pele as she moves across the landscape creating new `āina. So too are the kanaka of today moving forward with new ideas rooted deeply in a core of traditional knowledge.Line 7. Pleasant is the Pu`ulena wind that carries the fragrance of the laua`e like a fond recollection.Line 8. We shall always remember Puala`a with affection.
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WantToLive.gifmammalz.jpgart1b.jpgBig Isle residents voice opinions on SuperferryBy Rod Thompson, Star Bulletin, 25 March 2008Concerns for whales resurface at a hearing for an environmental impact statementHILO » With the Hawaii Superferry not scheduled to come to the west side of the Big Island until 2009 and not to the Hilo side at all, only 15 people commented yesterday at a public meeting on an environmental study for the vessel.
Five people spoke at an afternoon session at the Hilo High School Auditorium on topics that should be considered in the environmental impact statement, followed by 10 people at the evening session.
Meeting facilitator Mike Mitrano said the meeting format did not call for any official to answer questions from the public. But he told the Star-Bulletin that environmental study consultant Belt Collins Hawaii Ltd. would use all questions and comments to identify issues that need to be considered.
John Ota was not satisfied by company statements that two observers would be posted as whale lookouts on voyages year-round.
"The only time any observer is going to see a whale is when the tail sticks up above the surface," he said.
A company statement said the ferry will lower its speed from its normal 35 knots when it encounters groups of whales.
Jasper Moore, a candidate for Big Island mayor, said creating a new pier at Kawaihae Harbor is "unacceptable." The money would be better spent on health care, he said.
Krisztina Samu commented that company official Terry O'Halloran had already admitted that on three occasions the vessel Alakai had come within 100 meters -- about 110 yards -- of whales.
O'Halloran said that is true, but whenever such close approaches occur, the ship takes evasive action.
A company statement said the company is committed to staying 500 meters, or 550 yards, away from whales and will report any instance of a close approach to the state.
Peace activist Jim Albertini asked about protection of natural resources, such as off-island shipment of hapuu ferns cut from native forests.
The company says it worked for more than a year with the state Department of Agriculture to create policies that are stricter than the law requires.
The company will be the only one in interisland transportation that will do an agricultural screening of every passenger, the company said.
Al Beamer said he was "strongly in favor" of the Superferry to help farmers get products to market in Honolulu.

..This video investigates the potential negative effects of the coming Hawaii Superferry on Endangered Humpback whales in Hawaiian waters. ... all » The humpback whale were listed as “endangered” under the Endangered Species Act, and are considered “depleted” under the Marine Mammal Protection Act. Humpback whales are the fourth most numerically depleted large cetacean worldwide.
The Hawaii Superferry will be far more of a threat to whales then is generally realized and government officials should take a very close look before permitting it to go into operation. Specifically, the Hawaii Superferry will be a threat to mother and baby Humpback whales because it’s two Pontoons extend down to at least 14 feet. Mother and baby whales swim just below the surface. About 400 mother and baby whales currently winter in Hawaiian waters. The use of radar and other technologies will be only marginally effective because they cannot detect whales beneath the surface and only sonar can “see” underwater and sonar will not be useful on the Superferry.
The Superferry can do almost 43 miles/hour which means it can cover over 2 football fields in 10 seconds. Other high speed ferries – built by the same company – have recently killed many Sperm whales in the Canary Islands.

Mahalo: Nini'ane and Vance... what a goddamned circusIIbailout_waikiki_whale.jpg
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PROTEST TOMORROW: `IOLANI PALACE‏

PROTEST TOMORROW: `IOLANI PALACE‏Aloha kakou:Please come down tomorrow morning, filming starts at 8am. We are expecting the press to be there by 7:30 – 8, so be there as early as possible! It is important to come down and make sure the portrayal of Native Hawaiians, especially the monarchs, are done accurately and respectfully. We are very supportive of a movie that finally tells the story of what happened to the Hawaiian monarchy and Hawaiian subjects, but we are deeply concerned that this movie is not being done without the proper consultation and input from the Hawaiian community. As this is our Ali`i and our history, I believe we all have kuleana to speak for all our kupuna who are being portrayed in this film.Malama pono,kehauTrisha Kehaulani Watson, JD, PhD (ABD), Executive DirectorKako`o `Oiwi, A Native Hawaiian Non-Profit OrganizationPO Box 62092Honolulu, Hawai`i 96839kehau@nativehawaii.orgwww.nativehawaii.orgSen. Hee apparently reached out to the Hawai`i film office last week in an effort to get them to address the concerns of the Native Hawaiian community. 11:30 today was the deadline. So around 11:30, Hee made an announcement on the Senate floor condemning the movie.There are multiple tracks going at this point to stop the movie. Abigail Kawananakoa is seeking an injunction to stop the filming. Sen. Hee is trying to work through the legislature and work with the film office. Henry Noa ma and the Reinstated Nation are gathering tomorrow at 9 am at the palace, where they will be filming outdoors. So we need as many people as possible there tomorrow. As far as we can tell, there is NO Native Hawaiian consultant on the film.I’ll send an update if I hear that an injunction was issued. Otherwise, the plan is to be there tomorrow at 9am.Mahalokehau

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Hawaiians protest of the taping of a movie of their beloved Princess Ka'iulani at the Palace. The scene of the crime in 1893. The crime continues

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While the Princess was at Ainahau, US soldiers constantly violated her privacy day and night to ogle through her windows to catch a glimpse of her and making insulting, profane comments of her. This harrassment caused the Princess to eventually take that trip to the Big Island to escape from those rude peeping toms that showed disrespect and curious contempt for her. I was told this by some kupuna when I was a child on various occasions and I still get indignant over it. Auwe no ho'i e!Finding the right expletive in the Webster's New Collegiate Dictionary (1977), I will use it now in addressing those military scumbbags, "Fuck you and your mothers, you fucking piece of shit-head trash!" There! I feel better already; you can look up the word and find it in the dictionary. E kamai i'au; but when one says it in English, it sounds so typically crude and vulgar; but the only language that they understand. These puka mimi came in with the wind and they can leave with the wind.Tane
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Honolulu Advertiser - Thursday March 20, 2008LIHU`E — About 120 Kaua`i residents met with state Department of Transportation officials yesterday and most opposed the return of the Hawai`i Superferry to the Garden Isle.The Superferry began service between O`ahu and Kaua`i in August but was soon turned back by protesters on surfboards and in kayaks who blocked the entrance to Nawiliwili Harbor.More than six months later, opposition remains strong here, at least from those who attended two meetings yesterday at Kaua`i Community College.The speakers were concerned about the safety of whales and other marine life, the transport of invasive species from island to island, traffic and crime....The two meetings yesterday were intended to give Kaua`i residents an opportunity to ask questions about the environmental assessment the state is conducting with the help of consultant Belt Collins.At one meeting, Sandra Herndon said she was among Kaua`i residents who petitioned Gov. Linda Lingle for an environmental study regarding the Superferry two years ago."What I'd like to ask now, if it is possible for Belt Collins to deliver an independent study," Herndon said, adding that the company seemed to be "intertwined with the Superferry corporation."The economic model that assumes Hawai`i will need more large harbor space "to continue to import all its food and goods" will crumble under the rising price of oil, said architect and planner Juan Wilson, representing the organization Island Breath.The state needs improvements in small harbors for fishermen and small boats, "not a 40,000-horsepower, 40 mph football field," Wilson said....Want To Find Out More? Click Here
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The Status of Native Hawaiians will be debates at the University‏The Federalist Society, NALSA, and APALSA present:The Status of Native Hawaiians:Can Congress recognize a sovereign Native Hawaiian government, and issuch recognition good policy?Join us for a debate between:GAVIN CLARKSON, Professor, University of Michigan Law SchoolTODD GAZIANO, Commissioner, US Commission on Civil Rights; Director,Center for Legal and Judicial Studies, Heritage FoundationLocation: University of Michigan Law School, Hutchins Hall, Room 138Date: Thursday, March 27Time: 12:15pmDetails: Moderated by Professor Adam Pritchard. Lunch will be provided.Please contact Dan byrne at dgbyrne@umich.edu with questions.Aloha:It is unfortunate that we, Hawaii Nationals won't be able to participate in your event. The question constantly being avoided is should the USA have its agents create a governing entity subject to US Congress plenary authority or should the USA de-occupy the Hawaiian Kingdom which has been under belligerent occupation by the USA since 1893.Skirting the belligerent occupation issue will never resolve this situation and therefore establishing the USA Native Hawaiian governing entity is a moot issue. The fact that the USA already recognized the external sovereignty of the Hawaiian Kingdom through its ratified treaty, deems the question of creating Native Hawaiians as a Native American nonsensical. There is already an obligation of the USA to honor the laws of occupation and to follow the established guidelines which it has violated till today.The narrowness of the question you present in the debate is contentious because if doesn't address the facts but fosters the commonly accepted myth. It's a "what if" topic that has no reality attached to it other than an unlawful belligerent occupation of the Hawaiian Kingdom.This lays the issue within the international arena rather than an internal, domestic US issue that has no bearing on the Hawaii nationals and their nation-state. One must view it in its broader picture to find resolution which the logical consequence is de-occupation and restoration of the Hawaiian Kingdom. The internal discussion of "Peter" and "Paul" on how the native Hawaiians fit into the scheme of things, internally created by the USA, will remain impotent without true resolution.Without recognizing the true Hawaii nationals; one will consistently chase one's own tail in a vicious circle and not meet the real issue head on. This "play acting" remains fruitless and not entertaining at all. We are sorry for not being included and we will miss the delicious lunch you have planned for this feel good "what if..." exercise.Mahalo for your time.He Hawai'i au,Tanel_4deeeec6e08d0b8252c2dc3f0b4fb60d.jpghereFIRST.jpgusa.jpgFive Hundred Years of Injustice:The Legacy of Fifteenth Century Religious Prejudiceby Steve NewcombWhen Christopher Columbus first set foot on the white sands of Guanahani island, he performed a ceremony to "take possession" of the land for the king and queen of Spain, acting under the international laws of Western Christendom. Although the story of Columbus' "discovery" has taken on mythological proportions in most of the Western world, few people are aware that his act of "possession" was based on a religious doctrine now known in history as the Doctrine of Discovery. Even fewer people realize that today - five centuries later - the United States government still uses this archaic Judeo-Christian doctrine to deny the rights of Native American Indians.Origins of the Doctrine of DiscoveryTo understand the connection between Christendom's principle of discovery and the laws of the United States, we need to begin by examining a papal document issued forty years before Columbus' historic voyage In 1452, Pope Nicholas V issued to King Alfonso V of Portugal the bull Romanus Pontifex, declaring war against all non-Christians throughout the world, and specifically sanctioning and promoting the conquest, colonization, and exploitation of non-Christian nations and their territories.Under various theological and legal doctrines formulated during and after the Crusades, non-Christians were considered enemies of the Catholic faith and, as such, less than human. Accordingly, in the bull of 1452, Pope Nicholas directed King Alfonso to "capture, vanquish, and subdue the saracens, pagans, and other enemies of Christ," to "put them into perpetual slavery," and "to take all their possessions and property." [Davenport: 20-26] Acting on this papal privilege, Portugal continued to traffic in African slaves, and expanded its royal dominions by making "discoveries" along the western coast of Africa, claiming those lands as Portuguese territory.Thus, when Columbus sailed west across the Sea of Darkness in 1492 - with the express understanding that he was authorized to "take possession" of any lands he "discovered" that were "not under the dominion of any Christian rulers" - he and the Spanish sovereigns of Aragon and Castile were following an already well-established tradition of "discovery" and conquest. [Thacher:96] Indeed, after Columbus returned to Europe, Pope Alexander VI issued a papal document, the bull Inter Cetera of May 3, 1493, "granting" to Spain - at the request of Ferdinand and Isabella - the right to conquer the lands which Columbus had already found, as well as any lands which Spain might "discover" in the future.In the Inter Cetera document, Pope Alexander stated his desire that the "discovered" people be "subjugated and brought to the faith itself." [Davenport:61] By this means, said the pope, the "Christian Empire" would be propagated. [Thacher:127] When Portugal protested this concession to Spain, Pope Alexander stipulated in a subsequent bull - issued May 4, 1493 - that Spain must not attempt to establish its dominion over lands which had already "come into the possession of any Christian lords." [Davenport:68] Then, to placate the two rival monarchs, the pope drew a line of demarcation between the two poles, giving Spain rights of conquest and dominion over one side of the globe, and Portugal over the other.During this quincentennial of Columbus' journey to the Americas, it is important to recognize that the grim acts of genocide and conquest committed by Columbus and his men against the peaceful Native people of the Caribbean were sanctioned by the abovementioned documents of the Catholic Church. Indeed, these papal documents were frequently used by Christian European conquerors in the Americas to justify an incredibly brutal system of colonization - which dehumanized the indigenous people by regarding their territories as being "inhabited only by brute animals." [Story:135-6]The lesson to be learned is that the papal bulls of 1452 and 1493 are but two clear examples of how the "Christian Powers," or "different States of Christendom," viewed indigenous peoples as "the lawful spoil and prey of their civilized conquerors." [Wheaton:270-1] In fact, the Christian "Law of Nations" asserted that Christian nations had a divine right, based on the Bible, to claim absolute title to and ultimate authority over any newly "discovered" Non-Christian inhabitants and their lands. Over the next several centuries, these beliefs gave rise to the Doctrine of Discovery used by Spain, Portugal, England, France, and Holland - all Christian nations.The Doctrine of Discovery in U.S. LawIn 1823, the Christian Doctrine of Discovery was quietly adopted into U.S. law by the Supreme Court in the celebrated case, Johnson v. McIntosh (8 Wheat., 543). Writing for a unanimous court, Chief Justice John Marshall observed that Christian European nations had assumed "ultimate dominion" over the lands of America during the Age of Discovery, and that - upon "discovery" - the Indians had lost "their rights to complete sovereignty, as independent nations," and only retained a right of "occupancy" in their lands. In other words, Indians nations were subject to the ultimate authority of the first nation of Christendom to claim possession of a given region of Indian lands. [Johnson:574; Wheaton:270-1]According to Marshall, the United States - upon winning its independence in 1776 - became a successor nation to the right of "discovery" and acquired the power of "dominion" from Great Britain. [Johnson:587-9] Of course, when Marshall first defined the principle of "discovery," he used language phrased in such a way that it drew attention away from its religious bias, stating that "discovery gave title to the government, by whose subject, or by whose authority, the discovery was made, against all other European governments." [Johnson:573-4] However, when discussing legal precedent to support the court's findings, Marshall specifically cited the English charter issued to the explorer John Cabot, in order to document England's "complete recognition" of the Doctrine of Discovery. [Johnson:576] Then, paraphrasing the language of the charter, Marshall noted that Cabot was authorized to take possession of lands, "notwithstanding the occupancy of the natives, who were heathens, and, at the same time, admitting the prior title of any Christian people who may have made a previous discovery." [Johnson:577]In other words, the Court affirmed that United States law was based on a fundamental rule of the "Law of Nations" - that it was permissible to virtually ignore the most basic rights of indigenous "heathens," and to claim that the "unoccupied lands" of America rightfully belonged to discovering Christian European nations. Of course, it's important to understand that, as Benjamin Munn Ziegler pointed out in The International Law of John Marshall, the term "unoccupied lands" referred to "the lands in America which, when discovered, were 'occupied by Indians' but 'unoccupied' by Christians." [Ziegler:46]Ironically, the same year that the Johnson v. McIntosh decision was handed down, founding father James Madison wrote: "Religion is not in the purview of human government. Religion is essentially distinct from civil government, and exempt from its cognizance; a connection between them is injurious to both."Most of us have been brought up to believe that the United States Constitution was designed to keep church and state apart. Unfortunately, with the Johnson decision, the Christian Doctrine of Discovery was not only written into U.S. law but also became the cornerstone of U.S. Indian policy over the next century.From Doctrine of Discoveryto Domestic Dependent NationsUsing the principle of "discovery" as its premise, the Supreme Court stated in 1831 that the Cherokee Nation (and, by implication, all Indian nations) was not fully sovereign, but "may, perhaps," be deemed a "domestic dependent nation." [Cherokee Nation v. Georgia] The federal government took this to mean that treaties made with Indian nations did not recognize Indian nations as free of U.S. control. According to the U.S. government, Indian nations were "domestic dependent nations" subject to the federal government's absolute legislative authority - known in the law as "plenary power." Thus, the ancient doctrine of Christian discovery and its subjugation of "heathen" Indians were extended by the federal government into a mythical doctrine that the U.S. Constitution allows for governmental authority over Indian nations and their lands. [Savage:59-60]The myth of U.S. "plenary power" over Indians - a power, by the way, that was never intended by the authors of the Constitution [Savage:115-17] - has been used by the United States to:Circumvent the terms of solemn treaties that the U.S. entered into with Indian nations, despite the fact that all such treaties are "supreme Law of the Land, anything in the Constitution notwithstanding."Steal the homelands of Indian peoples living east of the Mississippi River, by removing them from their traditional ancestral homelands through the Indian Removal Act of 1835.Use a congressional statute, known as the General Allotment Act of 1887, to divest Indian people of some 90 million acres of their lands. This act, explained John Collier (Commissioner of Indian Affairs) was "an indirect method - peacefully under the forms of law - of taking away the land that we were determined to take away but did not want to take it openly by breaking the treaties."Steal the sacred Black Hills from the Great Sioux nation in violation of the 1868 Treaty of Fort Laramie which recognized the Sioux Nation's exclusive and absolute possession of their lands.Pay the Secretary of the Interior $26 million for 24 million acres of Western Shoshone lands, because the Western Shoshone people have steadfastly refused to sell the land and refused to accept the money. Although the Western Shoshone Nation's sovereignty and territorial boundaries were clearly recognized by the federal government in the 1863 Ruby Valley Treaty, the government now claims that paying itself on behalf of the Western Shoshone has extinguished the Western Shoshone's title to their lands.The above cases are just a few examples of how the United States government has used the Johnson v. McIntosh and Cherokee Nation v. Georgia decisions to callously disregard the human rights of Native peoples. Indeed, countless U.S. Indian policies have been based on the underlying, hidden rationale of "Christian discovery" - a rationale which holds that the "heathen" indigenous peoples of the Americas are "subordinate to the first Christian discoverer," or its successor. [Wheaton:271]As Thomas Jefferson once observed, when the state uses church doctrine as a coercive tool, the result is "hypocrisy and meanness." Unfortunately, the United States Supreme Court's use of the ancient Christian Doctrine of Discovery - to circumvent the Constitution as a means of taking Indian lands and placing Indian nations under U.S. control - has proven Madison and Jefferson right.Bringing an End to Five Hundred Years of Injusticeto Indigenous PeoplesIn a country set up to maintain a strict separation of church and state, the Doctrine of Discovery should have long ago been declared unconstitutional because it is based on a prejudicial treatment of Native American people simply because they were not Christians at the time of European arrival. By penalizing Native people on the basis of their non-Christian religious beliefs and ceremonial practices, stripping them of most of their lands and most of their sovereignty, the Johnson v. McIntosh ruling stands as a monumental violation of the "natural rights" of humankind, as well as the most fundamental human rights of indigenous peoples.As we move beyond the quincentennial of Columbus' invasion of the Americas, it is high time to formally renounce and put an end to the religious prejudice that was written into U.S. law by Chief Justice John Marshall. Whether or not the American people - especially the Christian right - prove willing to assist Native people in getting the Johnson ruling overturned will say a lot to the world community about just how seriously the United States takes its own foundational principles of liberty, justice, and religious freedom.As we approach the 500th anniversary of the Inter Cetera bulls on May 3 and 4 of 1993, it is important to keep in mind that the Doctrine of Discovery is still being used by countries throughout the Americas to deny the rights of indigenous peoples, and to perpetuate colonization throughout the Western Hemisphere. To begin to bring that system of colonization to an end, and to move away from a cultural and spiritual tradition of subjugation, we must overturn the doctrine at its roots. Therefore, I propose that non-Native people - especially Christians - unite in solidarity with indigenous peoples of the Western Hemisphere to impress upon Pope John Paul II how important it is for him to revoke, in a formal ceremony with indigenous people, the Inter Cetera bulls of 1493.Revoking those papal documents and overturning the Johnson v. McIntosh decision are two important first steps toward correcting the injustices that have been inflicted on indigenous peoples over the past five hundred years. They are also spiritually significant steps toward creating a way of life that is no longer based on greed and subjugation. Perhaps then we will be able to use our newfound solidarity to begin to create a lifestyle based on the first indigenous principle: "Respect the Earth and have a Sacred Regard for All Living Things."ReferencesCherokee Nation v. Georgia 30 U.S. (5 Pet.) 1, 8 L.Ed. 25 (1831).Davenport, Frances Gardiner, 19l7, European Treaties bearing on the History of the United States and its Dependencies to 1648, Vol. 1, Washington, D.C.: Carnegie Institution of Washington.Johnson and Graham's Lessee V McIntosh 21 U.S. (8 Wheat.) 543, 5 L.Ed. 681(1823).Rivera-Pagan, Luis N., 1991, "Cross Preceded Sword in 'Discovery' of the Americas," in Yakima Nation Review, 1991, Oct. 4.Story, Joseph, 1833, Commentaries on the Constitution of the United States Vol. 1 Boston: Little, Brown & Co.Thacher, John Boyd, 1903, Christopher Columbus Vol. 11, New York: G.P. Putman's Sons.Williamson, James A., 1962, The Cabot Voyages And Bristol Discovery Under Henry VII, Cambridge: Cambridge University Press.Wheaton, Henry, 1855, Elements of International Law, Sixth Edition, Boston: Little Brown, and Co.Ziegler, Benjamin Munn, 1939, The International Law of John Marshall, Chapel Hill: The University of North Carolina Press.--------------------------------------------------------------------------------Steve Newcomb is an American Indian of Shawnee & Lenape ancestry. For over a decade, he has studied the origins of United States federal Indian law and international law dating back to the early days of Christendom. He is currently completing a book on his findings titled, Pagans In the Promised Land: Religion, Law, and the American Indian.--------------------------------------------------------------------------------DOCUMENT SOURCE: Newcomb, Steve. "Five Hundred Years of Injustice." Shaman's Drum. Fall 1992, p. 18-20.Cross-Cultural Shamanism NetworkP.O. Box 430Willits, CA 95490z1-1.jpgErased1.gif
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AIDSWalk 2008 - Please Sponsor Us

Aloha kakou,Please join Noe and I in the fight against AIDS by sponsoring us for the 2008 Honolulu AIDS Walk. Noe and I want to be able to help people find their way through the battle with HIV and AIDS. Everyone deserves a new day. Please help us to raise money for the Life Foundation. We would like to have friends to walk with, so please, if you have the time, come and walk with us. If you’re under the age of 21, please ask your parents to help us raise funds.We have a donation page via the Life Foundation Website. If you would like to offer a donation, please message me your emails so that I can send you the appropriate link. If you can help, we thank you. If you cannot help, we thank you anyway for the consideration. If everyone gives a little, we walk away with a lot.Hope to hear from you soon!Mahalo a nui loa. Aloha a hui hou a me malama pono kakou.
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TWO OPINION EDITORIALS ON THE INCOME AND PROCEEDS SETTLEMENT : DANNER‏
What's wrong with paying X amount temporarily during an interim period without all the 'strings attached'? The lands in question is over-inflated. Why didn't they use the fair market value rather than the potential revenues it 'could' obtain minus the cost of restoration and repair of the land and buildings which are on those lands? Why are they stating the right of way to the shorelines? That's a given for ALL properties along the shoreline; how much have the state kept open? The state had an obligation since 1959 and only adjusts revenues since 1978. Cute! So meanwhile, since there is no established inventory nor dollar amount of the 20% established, Sale of ceded alnds and land swaps of ceded lands, they should put a hold on a settlement until ALL of the inventory and revenues are settled. They should set an amount as an advance of what they already owe to be deducted from what they are liable to owe. They need to be impressed that the Hawaii Nationals are alive and well and they cannot sell off our lands. The dollar a year lease to the governments and military must be rescinded and a new lease with the conditions of complete land restoration should be included and the protection of our sacred sites be preserved. There should be no toxic waste-dumped on the premises, etc. Abuse of property is cause for eviction. Now that's justice and a correct thing to do. Hawaii Nationals should have the ability to live on those lands as well. All these shenanigans must stop and it's time to pay the piper! If the state cannot do its job properly, then it's time to change the trusteeship back to the Hawaii Nationals, Not to OHA nor the US government or any of its agents.

Simple! So what's the problem?

Tane

Posted on: Sunday, March 23, 2008 COMMENTARY
Hawaiians' priorities, not expediency, must matter in settlement
By Robin Puanani Danner

The ceded land trust consists of roughly 1.2 million acres of lands, submerged lands and harbors that were ceded by the federal government to the state under section 5(f) of the 1959 Hawai'i Admissions Act as a public trust. There are five purposes of the trust proceeds, one of which is bettering the conditions of native Hawaiians as defined by the Hawaiian Homes Commission Act of 1920. In 1978, the Office of Hawaiian Affairs was created as a state agency under Article XII to administer the ceded lands revenues dedicated to this obligation. The governor, the Legislature and the courts all agree the state's OHA has not received a proper share of the revenue. The only questions left are the terms and purpose of the settlement.
I applaud Gov. Linda Lingle and OHA for their leadership in taking up this longstanding issue, but process and inclusion matter, and what is important to Hawaiians must matter. The Legislature should not hastily approve this settlement for the sake of settling, or political or monetary expediency, or simply because it has been an issue for 30 years.
The opportunity here is much bigger. Hawaiians and our great state deserve a different future over our difficult past. It will come from a different approach. We cannot start the dialogue when the ink on a settlement agreement has dried; we must resolve to reach an agreement that accounts for what the beneficiaries of the ceded land trust value most. Without consultation, we cannot know if this agreement contains their priorities at all. Expediency is not the center of the bull's-eye, and settlement terms that flash a number and call out 'This is your last chance, take it or leave it' is not how we achieve the very different future we see for ourselves as Hawaiians or as a state.
There are more than 200 years of native history of this kind of deal-making, here and in every state in the country. Under circumstances that are only defined by the measurements and consumption models of unrestrained capitalism, we have not fared well, nor has the stewardship of our island home as a result. Both hang in the balance of what we do differently now. We must not make decisions with insufficient time for due diligence. We must not accept being the last to know and having no opportunity to establish what our collective beneficiary priorities are in order to guide the priorities of an agreement at the beginning. We must not accept that fear of lost dollars and cents is the place where our deliberations begin. If we do, we rob our state of the Hawaiian ingenuity and energy toward developing long-lasting solutions to our state's most complex challenges.
I don't subscribe to these circumstances, and I don't subscribe to the notion that $13 million-plus land is the only answer to a 30-year question based on them. We haven't asked the right questions of the very beneficiaries we say this settlement supports, especially our homestead communities. We haven't asked, 'What are your priorities in your communities, given the condition of your island homeland and the future you are reaching for? Will $13 million in cash and land at Kaka'ako, Hilo Bay and Kalaeloa meet them?' What is important to Hawaiians must matter in this settlement and in the administration of this trust, lest it be just another expedient deal, and not the fulfillment of priorities we know for ourselves must be achieved. Process and inclusion matter.
Going forward there are three actions the state should consider:
1) Agree to the completion of a ceded lands inventory. Regardless of whether lands are idle or generating income, this is a prudent data point for the trust and state to have and publish. Reasonable people would not agree to sell the contents of the family home without taking an inventory.
2) Coordinate well-planned consultation sessions over the next nine months, versus the past six weeks, to provide beneficiaries with comprehensive data by which to fully evaluate the agreement, and submit a report to the Legislature in 2009.
3) Specifically reach out and identify the priorities of beneficiaries of the Hawaiian Homes Commission Act on this settlement and in general. Beneficiary organizations are long standing and well known to the state and OHA, easily and readily available for consultation. Designate a representative from the Hawaiian Homes Commission to participate in any negotiations.
Settlement agreements of this nature, involving a public trust containing the collective assets and resources of the Hawaiian people, must pursue equitable value based on a set of priorities, and a reconciliation that respects the knowledge of those most impacted. Our trust will survive the time necessary for due diligence, and a thoughtful evaluation by the Legislature and the beneficiaries of the trust.
Robin Puanani Danner is the CEO of a Native Hawaiian community development nonprofit, is a former bank executive, and lives on Kaua'i. She wrote this commentary for The Advertiser.


Posted on: Sunday, March 23, 2008
COMMENTARY
Killing best hope for resolution isn't pono; we've waited 30 years
By Haunani Apoliona and Mark J. Bennett




On March 17, three Senate committees decided that instead of increasing the Office of Hawaiian Affairs' asset base by approximately $200 million ? almost 50 percent ? OHA will instead get nothing this year for what is past due. We disagree with this decision.
In 1959, through the Hawai'i State Admission Act, the United States transferred approximately 1.4 million acres of crown and government lands of the Kingdom of Hawai'i ? also known as ceded lands ? to the state.
The Admission Act required Hawai'i to hold 1.2 million acres and their income and proceeds as a public trust for one or more of five purposes, including supporting public schools, making public improvements, developing home ownership, bettering the conditions of native Hawaiians, and providing lands for public use.
OHA was created by the 1978 Constitutional Convention in part to receive a portion of income and proceeds from the ceded lands. The Legislature was responsible for determining and specifying how much was to go to OHA.
Since 1980, the Legislature has passed laws to spell out OHA's portion and the method of calculation; however, the Hawai'i Supreme Court has said that the legislation was so imprecise that the total amount to be paid to OHA cannot be accurately determined.
The court made clear that it is the responsibility of the Legislature to decide how much is to be paid. Sadly, that never happened in a way that allows this issue to be put to rest. As a result, the amounts have been the subject of divisive lawsuits for 30 years.
The Lingle administration, like previous administrations, has attempted to agree with OHA on income and proceeds amounts to be paid to OHA dating from 1978. Since 2003, we have informed the Legislature that we would attempt to negotiate this issue.
In 2008, the state and the OHA trustees came to a proposed resolution of the disputed amount of the income and proceeds from the ceded lands from 1978 to the present to be paid OHA. The proposed settlement provides about $200 million in land and cash to OHA (since 1978, OHA has received about $430 million in income and proceeds). OHA methodically selected land that would provide both income and growth. In addition, OHA would receive a minimum of $15.1 million per year in the future with the provision for legislative reexamination. The lowest annual payment OHA has received is $0, when Gov. Ben Cayetano suspended all payments; the highest is $15.1 million.
The House found the basic terms fair, but reminded us that the Legislature was not a party to any settlement and that the final decision was one of policy for the Legislature. The House passed a bill with which we agreed.
The Senate president introduced a resolution, adopted by the Legislature, requesting that OHA and the attorney general conduct statewide informational meetings, solicit input, and provide a report to the Legislature by March 26, 2008. We took this very seriously and spent many hours listening and discussing this matter at more than 40 meetings throughout Hawai'i.
The Senate's three committees, however, did not even wait for our report to be filed before making their March 17 decision.
While many comments were received from the more than 1,400 attendees at these meetings, not a single person who spoke suggested that Hawaiians were due nothing from the state for these past amounts.
Some felt the waiver language was too broad. OHA and the state, however, did not negotiate or resolve any issue other than the disputed amount of the income and proceeds from the ceded lands from 1978 to the present to be paid OHA, and the amount going forward ? no other historic grievances of Hawaiians and nothing relating to the 1893 overthrow or to the state's ability to sell ceded lands to third parties. To make this absolutely clear and respond to concerns, the waiver language has been revised.
Some have said that there are unresolved questions. However, during the March 17 hearing, not one senator asked a question of any witness, nor offered any plan or resolution. If there is a Senate plan, it is a secret.
It is not pono to kill legislation that fairly resolves this 30-year-old controversy while failing to offer any alternative. It is not pono to direct us to solicit input and then not even consider our report of the voices we heard before acting.
To those who tell us to continue waiting, our response is that 30 years is long enough. Even if what we propose is not perfect, it is fair, and it is our best hope for resolution, especially given economic trends.
The Legislature will not adjourn for at least another six weeks, and thus the Senate still has an opportunity to act in this legislative session. That would be pono. Leadership involves decision-making that offers solutions, and not just hollow criticism.
Haunani Apoliona is chairwoman of OHA's Board of Trustees. Mark J. Bennett is the attorney general for the state of Hawai'i. They wrote this commentary for The Advertiser.
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UPDATE! - CEDED LANDS BILL HEARING

The Ceded Lands Settlement hearing will in fact not take place tomorrow, Monday, March 24th at the Hawai`i state capitol building.We are now told a committee meeting will quietly take place sometime next week after the language in the House and Senate bills are rectified.Rep. Kirk Caldwell will reportedly chair this meeting they hope to keep out of the public’s eye.We wish to draw your attention to an important nine page agreement, signed on January 17th of this year by the Office Of Hawaiian Affairs, Governor Linda Lingle, Attorney General Mark Bennett and former Hawai`i Supreme Court Justice Robert Klein.This agreement will have the force of contract between OHA and the state should the Ceded Lands Settlement bill pass.It contains the language where OHA waives all future claims on behalf of beneficiaries.You may view it here - oha.org/pastdueClick on the third PDF file, Signed Settlement Agreement with attached OHA-29 Bill, download the document and read section two on page three.Stay tuned – we’ll keep you informed as events develop.
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Bitten_Bunnies.jpg{ 20 MILION GENOCIDED THRU CIA Black Op's ,Schools Of Asassins ,NATO and UN with USA & UK as the BACKERS !}greed-2.gifGreed3-1.jpggreed-1.jpgNew World Order - the 4th branch videoNew World Order - Time to blow the coverStop the Genocide on Stolen Aboriginal LANDPLEASE GIVE THIS TO YOUR FAMILY & FRIENDZ ,"WAR" !PEACE WILL NEVER HAPPEN TILL WE MAKE SO!School of AmericasThe Illuminati and the New World Orderwarstopnow.gifclonepeace2.gifkisses-2.gifHuman.gifSTOPWAR.gif
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Haloa : the public call for a 10-year moratorium on the genetic modificationgmo-1.gifKalo7.jpgHewa2.gif

Aloha Kaua![image: 6,000 people testify in support of gmo-free taro]

Mahalo for taking part in the amazing movement to protect Hawaii's taro.

Over
6,000 people submitted written testimony in support of protecting Haloa. The hearing itself ran for at least 8 hours with more than 100 people offering verbal testimony and 300 supporters visiting the auditorium throughout the day. It was an historic event.

It is now undeniable--the public call for a 10-year moratorium on the genetic modification and patenting of all varieties of taro is overwhelming.

But Haloa still needs your help.

Despite the public's clear call to protect taro in Hawaii, Rep. Clift Tsuji did not pass SB 958 at the close of the hearing. Instead, he deferred decision-making.

If another meeting to pass the bill is not held before April 3rd then SB 958 is condsidered "dead"--so-called "death by deferral.

"

[image: taro in the audience support moratorium on genetic modification]

A few minutes today could make the difference -- please call key representatives to urge them to pass SB 958 without any changes.

For more about the hearing, visit our blog (www. blog. kahea. org)

Here are the phone numbers to call: [image: got representation? testimony in support of gmo-free kalo]

Clift Tsuji HAWAII - SOUTH HILO TO KURTISTOWN

586-8480; fax 586-8484; From the Big Island, toll free 974-4000 + 68480 reptsuji@Capitol.hawaii.gov

Tom Brower OAHU - WAIKIKI/ALA MOANA

586-8520; fax 586-8524 repbrower@Capitol.hawaii.gov

Lyla B.

Berg OAHU - KAHALA TO HAHAIONE
586-6510; fax 586-6511 repberg@Capitol.hawaii.gov


Jerry L.

Chang HAWAII - KEAUKAHA TO SOUTH HILO
586-6120; fax 586-6121; From Big Island, toll free 974-4000 + 66120 repchang@Capitol.hawaii.gov

Faye P.

Hanohano HAWAII - PUNA/PAHOA
586-6530; fax 586-6531; From the Big Island, toll free 974-4000 + 66530 rephanohano@Capitol.hawaii.gov


Robert N.

Herkes HAWAII - PUNA TO KONA
586-8400; fax 586-8404; From the Big Island, toll free 974-4000 + 68400 repherkes@Capitol.hawaii.gov

Joey Manahan OAHU - SAND ISLAND, MOKUEA, KALIHI KAI, KAPALAMA
586-6010; fax 586-6011 repmanahan@Capitol.hawaii.gov

Glenn Wakai OAHU - MOANALUA TO SALT LAKE
586-6220; fax 586-6221 repwakai@Capitol.hawaii.gov

Ryan I.

Yamane OAHU - WAIPAHU/MILILANI
586-6150; fax 586-6151 repyamane@Capitol.hawaii.gov

Kyle T.

Yamashita MAUI PUKALANI TO ULUPALAKUA (UPCOUNTRY)

586-6330; fax 586-6331; From Maui, toll free 984-2400 + 66330 repyamashita@Capitol.hawaii.gov

Corinne W.L.

Ching OAHU - NUUANU/ALEWA HEIGHTS
586-9415; fax 586-9421 repching@Capitol.hawaii.gov

Colleen Rose Meyer OAHU - KANEOHE TO LAIE
586-8540; fax 586-8544 repmeyer@Capitol.hawaii.gov

noGMO3.jpg
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Despite overwhelming opposition from practically the entire Hawaiian community, the Office of Hawaiian Affairs is still trying to get the Hawai`i legislature to resurrect the Ceded Lands Settlement bill.Why would OHA go against the wishes of everyone? We’ll get to that in a minute.First we need to ask all of you to turn out tomorrow, Monday, March 24th at the Hawai`i capitol building to once again voice your opposition to this swindle.The hearing will be in room 414 at 2:45 PM. Please plan to be there.And pass this message along to everyone you know, both `ohana and friends.If you live on a neighbor island or outside of Hawai`i, go to Capitol.Hawaii.gov to email, fax or call your opposition in.You won this one last week and you can do it again.So why would OHA ignore everyone and go against the entire community?Could it be the trustees stand to personally gain from this?Could it be tied to the Akaka bill?Could it be they want to control your land and future?Watch Free Hawai`i TV this Wednesday to find out. We promise you one thing – you won’t like the answers.By the way, if you support our issues on the Free Hawai`i Broadcasting Network, please email this to a friend and see below how you can help us continue our work.We’re airing two of our most popular new shows this week featuring Aunty Pele and Ke`eaumoku Kapu. Two individuals who make a difference every day right here on Voices Of Truth – One-On-One With Hawai`i’s Future.MONDAY, March 24th At 7:00 PM & FRIDAY, March 28th At 5:30 PM –Hawai`i Island - Na Leo, Channel 53TUESDAY, March 25th At 6:30 PM & WEDNESDAY, March 26th At 6:30 AM – Maui – Akaku, Channel 53SATURDAY, March 29th At 8:00 PM – O`ahu - `Olelo, Channel 53“Eyes Of The Kupuna – A Visit With Aunty Pele Hanoa”Imagine living next to a beautiful black sands beach, a place you’ve lived your entire life.Nature is at your door. The ocean, the beach, endangered turtles use the area coming ashore to breed.Now also imagine tour buses pulling up next to your home and brining one thousand tourists a day. That’s right, one thousand tourists every single day.Tourists who harass the turtles, steal the sand for souvenirs, leave litter, and behave obnoxiously.How would you like to put up with that every day of your life?Aunty Pele does.Born and raised in Punalu`u, she’s a prime example of old Hawai`i - staying on the land where you were born, because you were taught from an early age to malama the `aina – care for your ancestral land.All around her things are changing – and not for the better. Multi-national corporations building developments on the shore and then stealing the water from agricultural lands for their projects.Yet none of this stops her.Be sure and catch our visit with Aunty Pele. You’ll be as inspired as we were by this remarkable kupuna who stops at nothing and whose message is one you’ll long remember – “We accepted everyone who came to Hawai`i. Now they should reciprocate by protecting and caring for what we have.”THURSDAY, March 27th At 8:30 PM & FRIDAY, March 28th At 8:30 AM – Kaua`i – Ho`ike, Channel 52“Modern Konohiki – A Visit With Ke`eaumoku Kapu”“What is the destiny in your life?“What is the history of this place and is there a place suitable for me?”These are questions that drive the spirit of Ke`eaumoku Kapu, modern day warrior and protector of the `aina.A former construction worker building houses and highways, Ke`eaumoku’s first awakening came during the 1993 Onipa`a March in Honolulu.The second occurred when he found himself actually making concrete parts for the H-3 freeway, which eventually caused the desecration of ancient sites in Halawa Valley on O`ahu.Needing to earn money to feed his family, he kept asking himself, “Is what I’m doing pono, is it just? Is the knowledge I’m acquiring through the corporate system legitimate, based on my life as an island person and Kanaka Maoli?”Soon thereafter he walked in, quit his job and dedicated the rest of his life to answering the question, “Is there a way to create just with the unjust?”Today he and his wife run no less than five associations dedicated to serving those threatened with losing their family land to corporate development.Don’t miss Ke`eaumoku as he leads us through his own awakening that took him from someone whose life was run by US corporations to the warrior he is today who sits on the County of Maui Cultural Resources Commission and the Native Hawaiian Historic Preservation Council. See for yourself how he realized the “contemporary management system has nothing to do with our upbringing as Kanaka Maoli,” and the words he lives by – “we must do whatever we can because our land is at stake.”Voices Of Truth interviews those creating a better future for Hawai`i to discover what made them go from armchair observers to active participants in the hopes of inspiring viewers to do the same.Please consider a donation today to help further our work. Every single penny counts.You may donate via PayPal at VoicesOfTruthTV.com or by mail –The Koani FoundationPO Box 1878Lihu`e, Kaua`i 96766If you missed a show, want you see your favorites again or you don’t live in Hawai`i, here’s how to view our shows anytime – visit VoicesOfTruthTV.com and simply click on the episodes you wish to view.And for news on issues that affect you, watch FreeHawaiiTV.com.
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Traveling

It looked as if the flight to Chicago was overbooked. If the waiting area was any indication of the number of tickets sold, we were going to be packed in tight. I spotted a local couple and a nice lady in her late fifties across the way, we started comparing notes about whether or not we thought it preferable to fly a longer, direct route of eight hours duration or break up our journey by touching down in relief after a four hour zip across the Pacific. The ladies were of the same opinion that a direct, but longer route was preferable to a lay over which would actually cost you more hours of traveling time in the end. The husband and I were kind of voting on the side of getting off the plane in California to stretch our feet, and you know, be on land and stuff.The plane filled up pretty quick, except the seat next to me was vacant which struck me as fortuitous and yet, kind of scary. Who would i commiserate with when the plane was bouncing around the lewa lani? Yes, I hate to fly, and not for the reasons most people list: a lack of leg room, cramped seating quarters, or irritating seat mates---mostly I hate the turbulence and not being in control of a vehicle that I am in.I love leaving Honolulu for flights that are bound for the continent beyond California. The incongruity of seeing folks anxious to return home, yet unwilling to give up their last connection to Paradise as evidenced by an entire family swathed in lively parrot printed aloha-wear-that's fun-to-wear, never loses its appeal. I was lost in my reverie of parrot print, and exposed sunburnt flesh when my seat mate arrived carrying his overstuffed military issue camo pack, boots slung to its sides. A tall young man, he was dressed in a natty pair of black dress pants shot through with thin woven pin stripe. He also wore a blue dress shirt, baggy and casual, that also had stripes in it to echo the pants-- a white tank top, and a platinum bracelet whose sleek flattened links resembled the armor of a deadly kanapi. He had a matching necklace and diamond studs in his ears. A giant G faced watch completed his outfit. I found out from brother that he was off to visit family in Chicago before shipping out to Iraq on his fourth---------yes-----------fourth tour of duty. He had been in the Navy, and now was in the Army. After his third tour they asked him where he thought he would like to go next, and he said, "how about someplace like Paradise." So of course they shipped him to Hawai'i. Unfortunately what the Army didn't tell him was that the Hawai'i placement meant that he would be shipping back to Iraq again in no time at all. I thought well, if this guy can make it through three tours of duty in Iraq, we can make it across the Pacific and to Chicago, hell people aren't even shooting at us.The ride was malie and beautiful. I fell asleep once the in flight feel-good movie, August Rush, had ended---right after I saw that we had made it to California. I woke up once over the bumpy Rockies and fell back asleep until we were flying somewhere over the Midwest where snow cast crochet like patterns over mountains and deep into valleys. City lights appear out of that darkness and snow, iridescent like caches of opals glowing mutely, a beauty that cannot be fixed from anywhere else but forty-thousand feet in the air.We made our descent into Chicago through miles of dense mist that did not thin until we were just above the city. Brother leaned over my shoulder, mouth agape at the snow blowing patterns like shifting sand snakes slithering over the wing of the plane outside our window. "I thought you grew up here?" I said. "Nah, I'm from Louisiana." he replied.One hour waiting at O'Hare airport. The chicas selling bagels complaining about the metro sexual from South East Asia requesting two plates for he and his girlfriend----because they were going to split one bagel. From the staccato banter the couple shared in line, you would have assumed a more intimate division would be in order. "The nerve of that guy at 5:45 am asking for two platas!" the girl kept saying in Spanish. Where the hell does he think he is? was something I inferred from the tone in her voice. Mid rant she asked me for the second time if i would like cheese on my bagel. "Yes," I replied, "but I don't need a plate...."Another good thirty minutes after we boarded was spent waiting for them to de-ice the plane. It's like being on that Nickolodean kids show where they spray each other with green goo. My seat mate on this flight was a very nice, very well educated doctor who was studying for yet another area of expertise namely occupational therapy. She was in her mid-fifties and in graduate school for the third time. We chatted the two hours from Chicago to Boston about history, Hawai'i, and medicine. About schooling, being a woman in a professionalized vocation and raising our kids. As we made our descent into Boston overlooking the Atlantic, she recalled a boat ride with her brother and his family on July 4th and said that they had had a great time. I told her that fourth of July in Boston for me always meant attending the Mashpee Wampanoag Pow Wow. I told her that people sing and dance, there's great food, and my family gets to hang with our Wampanoag family. She all of a sudden got this far away look and said, "I wonder when my brother thinks the turning point was?" I was kind of like "What?" so I said, 'What?" and she said, "Well, we don't really get along anymore." So then I said, "so, what if it's that you don't get along for now, at this moment in time, and later it just gets better? Why does it have to be something that is cumulative and final?" And she thought about it for a bit and said, "huh, ya, maybe." She was off to the Caicos and Islands for Spring vacation. We exchanged contact information. I wonder if she'll drop me a line in future.Thirty more minutes waiting for my bags. By now all of the sunshiney parrot people have left---none of them were really bound this far East. People from New England returning home would never have put those clothes on, let alone to return home in public. Nope, the young men are wearing their long sleeved shirts underneath slouchy fashionable tees and baseball caps. The older ones have business suits on, with expensive dress shoes. Women are wearing boots up to hea and dressy pants with pullover sweaters and short, fitted jackets. It's the bags, cell phones and wedding ring bling that catches the eye. Conservative allusions to wealth. It's still forty degrees outside even though the sun is shining and it looks beautiful out. Once out of the airport, I went to the mall to buy me jeans that actually fit. Then we were off to the North End for some 'ono italian food, coffee and pastries.Yep, I slept for hours when I got home, and now at 3 in the morning I've just had some breakfast and can't sleep.
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“CORESHELL GROUP” DIGGING OUT FROM TIDALWAVE OF MANURE OVER SHARBOT LAKE DEBACLEMNN. Mar. 21, 2008. Coreshell is one of the mercenaryprivate companies that Canada and its agencies useto settle any “domestic” problems or internationalissues with Indigenous nations and anyone else theymay “need to deal with”. Why would a state be dealingthrough corporations? The bottom line is that the statehas fiduciary duties. Corporations don’t! Their onlyduty is to their shareholders. These privatelyincorporated companies are the state’s way of doing an“end-run” around the governmental obligations theyassumed by asserting sovereignty. This is how theyare violating Indigenous sovereignty, land and resources.In the middle of our investigation of a major crime takingplace on Haudenosaunee Territory at Sharbot Lake,Coreshell almost pulled a fast one. They’re trying tocover their tracks by pulling most of their website offthe internet. They didn’t want anything untoward to getout. They’re operations make it look too much liked theCanadian government is trying to “privatize Indian Affairs”.Canada wants to deal with us through private for-profitcompanies like Coreshell. This company is involved withall the skullduggery that’s been going on with virtual“Indians” at Sharbot Lake.The point is to disguise colonialism, keep on doing thesame old, but come out “looking clean”. It’s likewrapping pollutants in green packaging. The affects areoften devastating. The same kind of tricks have beenused to send prisoners by private jets to other parts ofthe world to be tortured. It’s been spun as “extraordinaryrendition” to hide what is really going on. Even “waterboarding” is made to sound like amusement, like a crossbetween “surfing” and “snow boarding”. It’s actuallywhen a victim is drowned and resuscitated back to life.It’s only fun for perverts.“OPEN FOR BUSINESS” is a hidden language to alertinvestors to start contacting them. Hmmm! Doessomething called “Algonquin Treaty Negotiation FundingTrust” 2006 sound like a good investment? It must be tosome people. Indian Affairs put $405,000 into it. Let’s see!Ambulance chaser, Robert Potts of Blaney McMurtry, setup the accounting for this fund in his office. Coreshellhandles the business investment side from everywhere toexploit Haudenosaunee territory. It looks like they hire theCEOs, managers and everything else that’s needed to setup the operation. They also make sure no one interferesor questions what’s going on.Coreshellgroup provides “strategic communications forclients in the private, public and not-for-profit sectors”.They boast of having worked with prime ministers,premiers, CEOs, cabinets, boards of directors, task forcesand senior civil servants. Doesn’t this sound like agovernment agency?Their work “with executives and managers on criticalmatters of commerce and public affairs” sounds like a“think tank”. In a democracy this work is supposed tohappen in parliament and in public. These think tanksare usually funded by diverting corporate taxes tofoundations. So the public indirectly pays for them.The chosen few who are allowed to participate in thisprocess circulate from the think tank, [like “C.D. Howe”,“Hudson” or “Fraser”] to universities to governments andback. In other words, they control information and formthe education of the “hoi poloi”. Hardly anyone can get auniversity degree without going along with the tricks of thecolonial trade and conforming to this kind of thoughtprocess.We are told that the first step of a project is to find theplayers to perpetuate the fraud. Then the sum of theparts are needed. When the two interact, the crime iscomplete.They say their work for clients involves “change”. Theyare not even embarrassed to announce they are engagedin “defining public attitudes and group opinions”. Inother words, they have totally subverted the function oftheir democratic institutions. Hitler followed this kind ofprocedure. Today it’s not called “propaganda”. It’s called“spin”.This work includes creating and executingcommunications strategies for “large transactions” [likephony land claims] and lobbying for changes in publicpolicies and laws to conform to what they’re doing. Thisis like the insidious creeping of unannounced changesinto our lives introduced by their operatives like JamesGabriel at Kanehsatake. People are put to sleep, but,Coreshell claims, “It’s about helping leaders lead andmaking things happen”.They will send in anybody to any level of a project fromthe lowest to the top because they all come from thesame manure pile. They brag about their “ability to workeffectively in participative and complex decision-makingprocesses”. This means they make sure the decisionsgo the “right” way for their client.Coreshellgroup describes strategic communications as“research, consultation and engagement activities”. Inother words, they can train and set up mediaspokespeople like “Would-be-Algonquin” RobertLovelace and ambulance chaser, Chris Reid.The bottom line is their expertise lies in the area of publicaffairs manipulation and propaganda. They don’t wastetime objecting to democratic processes. They know howto pitch to people. They do things like send settlers toKingston to rally for Robert Lovelace for who knows why.Coreshell forms peoples’ attitudes, changes public moresand makes sure they go the way the client wants. Who isthe client? Aren’t the clients supposed to be the people?If so, why aren’t the people allowed to speak or be listenedto? Why are they being manipulated? Coreshell creates“spins” against whoever has a contrary opinion. That’swhy they have it in for MNN.The heads of Coreshell are J. Patrick Howe and his wifeLee Allison Howe, at 157 Douglas Drive, Toronto M4W 2B6,T416-929-0512/8640, phowe@coreshellgroup.com andiahowe@coreshellgroup.com.Are Lee Allison and J. Patrick fronts for “the government”?Both Howes appear to be great manipulators. She hasbeen at senior levels of government and corporations.She’s worked with prime ministers, premiers, CEOs,cabinet, boards and senior civil servants. How come shehas so much access when the public has to line up forweeks to talk to their Member of Parliament? Then theyfind that he or she too is excluded from wherever the realcenters of power may be? And, why is Sharbot Lake onher agenda?Patrick Howe states he is involved in natural resources,manufacturing, health care, venture capital and thePremier’s Council. Coreshell has dealings in commerce,finance and handling corporate funds for the TorontoStock Exchange. Howe started out as a journalist. Thenwent into advertising and then sold it 11 years later to aCanadian affiliate of a multinational corporation. Heknows money. Has a degree in economics.Howe brags he is connected globally to places like India,Brazil, United States and Germany. [Globeinvestor.com].In other words, this megalomaniac’s claims to have theresources of the whole wide world at his fingertips. Doeshe think he’s god? Does he think he’s Allah?Howe is also chairman and managing partner of the“Jeffery Group Ltd.” of Toronto. This company doespublic affairs and executive search services to “private,public and not-for-profit” organizations [where have weheard this before?]. It owns the Women’s ExecutiveNetwork. Does it mean instead of “stand by their man”,they’ve decided to stand in front of their man to act as ashield!Other staff members or affiliates are Charles Harnick,former Ontario Attorney General and MinisterResponsible for Native Affairs [read Ontario’s claim toour resources]; and Caroline Pinto, senior vicepresident and was a senior policy advisor with theHarris government [this would be during the time whenDudley George was murdered by the OPP at Ipperwash].Rumor has it Coreshell spent $160,000 on the virtualAlgonquin [tanakwin.com] website designed to foolpeople, as they would say, “to provide leadership”.“Mother” Joan Holmes, the genealogist, was a big helpon the misleading history. Many people have been putin dire straits and their dreams of becoming a magic“Algonquin” have been crushed. They’ve beenabandoned to purchase lottery tickets like others.Even a newspaper might be going down – if it doesn’tfind a way to admit to its readership that it has beenduped. Their Puba, Robert Lovelace, is in jail.But they should not despair. This may all be part of“A PLAN”. Uh huh! Somebody is talking big wordsthat sound good. They know how to hypnotize like anold snake oil salesmen. The victims don’t know how todefend themselves from these “double talkers” whogive them a few measly dollars.White people who have been turned into “Algonquins”are playing out false historic relationships that arebeing written for them. Coreshell conducts thesymphony - a confusion of cacophony. Coreshelltreats the real Indigenous like primitive hollow drumson whom they can beat out their cynical tunes in thistheatre of the absurd!We want Coreshell to stop. They’re a big headache!J. Patrick Howe also works with “TerraVest IncomeFund of Edmonton Alberta. John B. Zaoziray, trusteeand director, was VP and Director of Canacord Capital;is now director of Acetex Active Energy Income Fund;Alberta Newsprint; Bankers Petroleum; Canadian OilSands; Computer Modeling Group; Fording CanadianCoal Trust; IPSCO; Matrikon; Middlefield ResourcesFunds; Pengrowth; Provident Energy; and TitaniumCorp. [TSX:TI UN. Terravesindustries.com Paul A.Casey, CFO 780-632-2040 pcasey@terravestindustries.com].Its Board of Directors is Dale Laniuk, president andCEO; Tom Kileen is chief financial officer; Tim Zosel,is the senior vice president 1-877-323-2010.Coreshell has a complex network of pseudoIndigenous organizations.-Aboriginal Canada Portal –Community aboriginalcanada.gc.ca/acp/community;-Aboriginal Connectionsdirector.aboriginalconnections.com/Canada/first_nations/tribal_councils/index.html;-Algonquins of Pikwakanaganwww.algonquinsofpikwakanagan.com;-Anishinaable Baptise Community Organizationhttp:/anishinaabe-baptiste.info;-Anisinabeg Algonquin Portal Websiteswww.alongquinnation.ca;-Assembly of First Nations www.afn.ca;-Bonnechere Algonquin First nationhttp://www.bafn.ca/;-Chiefs of Ontario www.chiefs-of-ontrio.org;-Algonquins of Greater Golden Lakewww.greatergoldenlake.com;-The Mattawa/NorthBay Algonquin First Nationwww.mattawanorthbayalgonquinfirstnation.com/They’ve hired a few indigenous people who probablyhave a hard time getting work elsewhere. It tries toassimilate them into the colonial structure. For itsresource exploiter clients, it has all the informationit needs to make our rights and sovereignty slitherinto the “Genie’s bottle” so that nothing is left buta “puff of smoke”. They are trying to make surethat the struggles of our ancestors crumbles intothe dust of the pages of a few forgotten historybooks. Poof! We’re gone like magic! A few of uswill be given “McJobs” under their direction. Theyhope to coerce us in the “glorious exfoliation” ofour land that we are supposed to be protecting forour generations to come.Coreshell looks more like a “tsunami” of b.s. RobertPotts and his buddies must have known from thebeginning it was Haudenosaunee Territory, notAlgonquin. Was the idea to bypass us to “get thingsdone”?“Mother” Joan Holmes created the new “Indians” forthe Algonquin registry. The “Christian PeacemakersTeam” went in to pacify. The Greater Golden LakeIndian band was created. The computer with all theinformation on everybody that is Algonquin wasapparently taken out of the “Tikwanikan” Office ofGolden Lake in 2001. This is where the “AlgonquinTreaty Negotiation Funding Trust” meetings wereheld. [For More information go toOttawaAlgonquin.com].Coreshell doesn’t appear to answer to anyone.What is Coreshell?Kahentinetha HornMNN Mohawk Nation NewsSee Category: “ Sharbot Lake “New MNN Books Available Now!The books below, email us:Mohawk Warriors Three - The Trial of Lasagna, Noriega, 20/20$20.00 usdThe On-Going Confusion between The Great Law and The Handsome Lake Code$20.00 usdThe Agonizing Death of "Colonialism" and "Federal Indian Law" in Kaianere'ko:wa/Great Law Territory$20.00 usdWho's Sorry Now? The good, the bad and the unapologetic Mohawks of Kanehsatake$20.00 usdRebuilding the Iroquois ConfederacyKaroniaktajeh$10 usdWarriors Hand BookKaroniaktajeh$10 usdMail checks and money orders to...MNNP.O. Box 991Kahnawake, QC J0L 1B0Purchase t-shirts, mugs and more at our CafePress Storehttp://www.cafepress.com/mohawknewsSubscribe to MNN for breaking news updateshttp://www.mohawknationnews.com/news/subscription.phpSign Women Title Holders petition!http://www.ipetitions.com/petition/IroquoisLink to MNNGet the code and banners to link to Mohawk Nation News.http://www.mohawknationnews.com/pg.php?page=promote.htmlYour SupportMake a contribution to our newsgroup.Secure your online transaction with PayPal®.http://www.mohawknationnews.com/pg.php?page=donate.htmlNia:wen,Kahentinetha HornKahentinetha2@yahoo.comSpeaking & Contemporary Native Issues WorkshopsKateniesKatenies20@yahoo.comManagerStay tuned!www.mohawknationnews.comPlease forward this email to a friend!
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UNDERSTANDING WESTERN CONCEPTS

UNDERSTANDING WESTERN CONCEPTSThe Papal Bulls established the framework of Western concept regardingnon-white civilizations. John Calvin, a Frenchman, developed it further on areligious level as he broke away from Catholicism concepts and merged thedoctrines to fit the predestination and personally interpreted the bibled to fithis values and concepts. Throughout Europe, many subscribed to his versionof Christianity which made its way over to the British colonies in America.This renegade set of christian ideals recreated their creed to establish theWASP (White Anglo-Saxon Protestant) society which today still representsthe United States of America.The right of conquest afforded to Christians, stemmed from the Old Testament;whereby, the Jewish people who declared they were the chosen people by God,fell out of favor with Him. The Christians picked up the banner and justified it withthe New Testament. It was in the Middle East that Christianity began to flourishand soon spread throughout the "civilized" countries of that time. Europe was stillon the edges of civilization, living in mud huts along the rivers as barbaric heathens.Pope Urban II sent out his edict in 1095, Papal Bull Terra Nullius, land of noconsequences, empty of human habitation belonging to no one. This meant thatChristians were given the right of discovery and could claim land in non-Christianareas; even as Europe, itself, was dotted with principalities and tribes at that time.The inhabitants were deemed subhuman and not civilized by their standards; thushad no nation to recognize as similar to theirs.In 1452, Pope Nicholas V sent out the Papal Bull Romanus Pontifex, that statedthese barbaric, non-Christians needed to be converted and civilized according totheir standards. In essence, they could occupy the land but have no rights since itis God-given only to Christians. The natives on the land could be put in perpetualslavery; the monarchs convert them and use them as they wish; and make profit offof them, since they were considered property and their possession.Pope Alexander VI issued Papal Bull Inter Caetera in 1493, the Doctrine of Conquest.This justified waging war on all non-Christians; a jure belli, a just war blessed by God,a jihad/crusade of which gave legitimacy of Christian domination over pagans, sanctifyingenslavement, and dispossession of property.It wasn't until 29 May 1537 when Pope Paul III wrote his Papal Bull Sublimus Dei, thathe declared "indians" and all other people later discovered by Christians were truly menand real humans. Probably as an attempt to reverse the mindset established by theprevious Bulls which formulated the doctrine of Manifest Destiny.Between 1712 through to 1914 (the end of the Age of Liberalism), the formation ofnation-states in Europe developed and rose to great powers. Adoptions of Asian/MiddleEast civilizations by Europeans fortified their growth. Europe commonly accepted theright to discovery of countries unknown to all Christian people and no other "member"could interfere in their conquest of the globe. The USA and Europe asserted theultimate dominion to be in themselves and acknowledged the rights of "natives"as occupants.The aberrant-thinking John Calvin built his presbtery on a democratic foundation wherepeople were to choose; but the ministers chosen, were to rule. Calvin's reformed theologyis either God is not omnipotent or man is not self-determinate; thus accepting theconclusion adverse to liberty. He also stated that faith alone is salvation - it is DivinePredestination. "Some men are born devoted from the womb to certain death, that His(God's) name may be glorified". That means, only certain Christians are destined to go toheaven; supplanting public teachings of centuries past.He omits Christian history to interpret the bible by relying on the "internal persuasion" of theHoly Spirit as he sees it. The Bible is a given; it is by "decree" of God that events come topass which no reason can be given. He further claims, God's will, fixes an absolute order;physical, ethical, religions, never to be modified by anything we can attempt. Heathen virtueis but apparent and that of non-Christians merely "political" or secular; which goes to say,that converted Christian "natives" will never get to heaven.Common-natured civilization is external only and justice or benevolence have no intrinsicvalue or no supernatural value. "All the works of unbelievers are sinful and the virtues of thephilosophers are vices". Calvin goes on to say, impulse and enticement are all the will thatwe have. Thus the printed Bible is declared all-sufficient to the mind which the Spirit wasguiding; justification by faith alone, the Bible only, as the rule of faith. Those that subscribedto Calvinism were also Presbytery, Quakers, and Puritans (in the spirit of Jewish legalism).Conjoin both the Papal Bulls and Calvinism and you get Manifest Destiny that cradles theUS American/Euro form of capitalism and ethics. There is no guilt or remorse in this line ofthinking. This is the White Anglo-Saxon Protestant (WASP) society and culture that USAmerica takes pride in and force-educates its citizens to uphold. Europe is based on thesame foundation to various degees within its territories and possessions. Colonialism andracism are imbued in their thinking who live and survive within that nefarious box. Don't youthink it's time to break that box and destroy it forever?Tane
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Who Were the Players Back Then in Hawai'i of 1893

The Christian religion basically are followers of Christ which in itselfisn't a bad thing. The words of God is truth; but the interpretation and theweakness of man will pervert God's message. The principles of government mayhave its merits; but the abuse of power and misuse of the noble laws are prone toman's interpretations and perspectives.Mankind is not perfect and prone to mistakes; striving for perfection is anoble ideal. We struggle towards the goal of fairness and comity. All cultureshave this attribute while being open to progress for a better quality of lifeaccording to their environment.Let's get to know the words and actions of our players to view them as whothey are and what spurs their actions. We now know how their evolution ofthinking came to be; it must be difficult to throw off this one-faceted archaicway of thinking, yet it created havoc in the world.The doctrines of Manifest Destiny controled the Western Civilization and the most zealous werethose who had close ties to the WASP Christian religion. Theologians, their families and communitiesbound themselves to this doctrine. As missionaries, the common reference is that they camewith the bible and the plow; thus gained influence in the countries they went to and set their values,society, and standards as being civilized while others were not.In Hawai'i's post-European history, it was no different with the mentality of the European/Americanpeople. For example, the players in the USA invasion and occupation of the Hawaiian Kingdom andhow they connived in maneuvering the takeover , disregarding the treaties they signed and ratified.Lorrin Andrew Thurston (1858 - 1931) was described by George Chaplin (Presstime in Paradise) asa hotheaded lawyer, newspaper publisher, son of missionary parents, sent to the mainland for ahigher education (Yale). Those in the USA enlisted him as a US special agent to help destabilizethe Kingdom of Hawaii in order to takeover the government. US Secretary of State, James Blaine,communicated to Thurston that they would look with great favor to an annexation treaty should therebe a revolt and overthrow of the monarchy and a new government formed.Thurston promoted Americanism, was anti-union of workers, and detested Asians (Japanese,Chinese, and Filipinos) more than Hawaiians and called them enemies. Consequently, this USAmerican conspirator is regarded as a traitor, a known bigot, a racist, a self-righteous, arrogant andsmug individual. He requested instruction from US Secretary of State, James Blaine on 8 March 1892of how far he may deviate from established international rules and precedents in order to destabilizeand annex Hawaii.US American presidents: Arthur, Harrison, and McKinley, greatly supported this plan of action for thetakeover of the Hawaiian Kingdom. Pro-annexationist, who was removed from Paraguay and Uruguayfor inciting their governments because he was actively promoting annexation of those countries to theUSA, was sent to Sweden as a cooling off period before they relocated him to Hawaii as part of theirplan. His name was John Levitt Stevens.US Minister Stevens, (1820 - 1895, Augusta, Maine), was a Republican, newpaper editor, and a retiredUniversalist minister who championed the Christian Manifest Destiny. He was quite close to the USSecretary of State, James Blaine who greatly influenced Stevens in the doctrines of Manifest Destiny,Expansionism, and Imperialism. Stevens engineered the invasion and takeover by the US of Hawaii.With being a close ally of Thurston, they completed their ruse with the blessings of the US presidentsand their administrations. The co-conspirators living in Hawaii gave him an elaborate 7-piece silver teaservice made from melted-down Hawaiian silver dollars.We are cognizant of the factual involvement of those in the highest positions in the USA, and concludethis was not the actions of a "few misguided US Americans and agents" but the USA nation who wagedwar against the friendly, neutral nation of Hawaii; in fact, it was the first sneak attack on our sovereignshores.HREF="http://cdl.library.cornell.edu/cgi-bin/moa/pageviewer?root=%2Fmoa%2Fnora%2\Fnora0157%2F&tif=00740.TIF&cite=&coll=moa&frames=1&view=50"">Click here:Cornell University Making of AmericaThe key is to type in the search box: Hawaii - 1893. You will find a list ofperiodicals relating to Hawaii during the tumultuous time in its modernhistory. The following is taken from the North American Review, 1893, Volume157 issue 445 which I have critiqued:Stevens' somewhat slanted misinformation is overwhelming and inflammatory. Itmerits reading to grasp the desperate cleansing to justify his actions andthose of resident U.S. Americans in Hawaii. He is a scholar of manifest destiny anda white supremacist.He ends his missive with: "....in the name of what is most sacred in Christian civilization.....will see to it that the flag of the US floats unmolested over the Hawaiian Islands. It isgood to know, he was reprimanded for his seditious actions in Hawaii.In the same journal, Democrat House member From Maine of the 57th Congress,1891, Ways and Means Chairman, William M. Springer, writes quite a differentperspective. Here are excerpts of his assessment:"...of few residents prompted by personal interests.... The pretext for this intervention isbased upon the alleged fact that the government of the queen of the Hawaiian Islandswas a 'semi-barbaric monarchy resting on no solid or moral foundation, dead ineverything but its vices, coarsely luxurious in its tastes and wishes, constantlysending out impure exhalations, and spreading social and political demoralizationthroughout the islands.'This is the indictment against the monarchy made by the late Minister, Mr. Stevens,who after leaving the islands, further assails the government to which he was sorecently accredited as a diplomatic representative, by charging that the queen hassustained scandalous and immoral relations with one of her ministers. This beingalleged condition of the government of Hawaii, an appeal is made to the moralsentiment of the American people to justify the overthrow of that government andestablish in its stead, what its friends and supporters have denominated 'a Christiangovernment', by which we may assume, is meant a government whose administratorsprofess the Christian religion.The U.S. provisional government which was established had no other foundation forits existence than what is called "the great mass meeting of January 16, "atwhich the whole attendance did not exceed sixteen hundred [1,600] persons. Atthis meeting a committee of Public Safety was appointed, which the committee"proclaimed a provisional government". This provisional government was not evensubmitted to the town meeting for its approval. It could not have maintained anexistence for an hour had it not been for the fact that the marine forces onboard theUS steamship "Boston", then lying in the harbor, were at the request of the committeeof public safety and the American minister, acting in conjunction with the provisionalgovernment, directed. ....These armed forces of the US remained on shore in Honolulufor 75 days, thus this remarkable revolution in the Hawaiian Islands was accomplished.....Whether the government of Hawaii was a just one, a moral one, or an efficient one,is a matter which does not concern the American people. We have no more right tooverthrow a monarchy in Hawaii because it does not conform to our ideas of a justgovernment, than we have to overthrow a monarchy in Canada, or Great Britain, orRussia, or Turkey, or Spain, or elsewhere.But it is alleged that the presence of the US forces on shore was necessaryto the protection of American life and property. .....{he wondered why no othernation was there to protect its citizens}. .....I American citizens wereinterfering with the local government and using their influence to overthrow it,they had no right to claim the protection of American forces in this unlawfuland revolutionary procedure. ....Therefore the claim....lives and property indanger is a mere pretext, having no foundation whatever in fact. ...Thedivinity in all these matters is the right of the people to govern themselves."Springer asked (re: annexation), why insist on only white voters, and wasalways told, people of the islands were not capable of self-government andwould be hostile to annexation. The fact is that the people of Hawaii have neverbeen consulted upon this subject. The so-called provisional government did notemanate from them and does not have their sanction. It is a usurpation, whichcould not have had any de facto existence, to say nothing of a rightfulexistence, except for the presence of the overpowering armed forces of the US.He further states, what right has the provisional government to make a treatywith the US government for the annexation of Hawaii to our government? Whogave the PG the authority to speak for the people they pretend to represent?......it claims to be composed of Christians...are representatives of advancedChristian civilization....Such a claim would make the US the moral and religious arbitur of theworld; would constitute us self-appointed crusaders, going about the earthpulling down and destroying alleged heathen and semi-barbaric monarchies, andestablishing Christian governments and civilization in its stead............wouldmake our Christianity a fraud and our boasted republicanism a mockery....Itwould be a declaration of war, and we would be compelled to withdraw ourforces and apologize for our intervention........Anything short of this is a mockery of justice, a disgrace to ourdiplomacy, is unworthy of a Christian nation, and a travesty upon our devotionto the principles of local self-government.E kala mai i'au for making it so lengthy. It was difficult to excise a lotof his statements without losing the tenor of his thoughts. As we can see, notall politicians saw it as Stevens, et al. Springer put out some good points.What he says, can apply to today; whether in Iraq or in Hawaii. Historydoes repeat itself; the buck should stop here in this day and age.Holomua,TaneAPPENDAGE:Re: Stevens warped moralityAs I have stated before, concerted effort to takeover Hawai'i manifested in1841, President Wm. Harrison, a known expansionist who was known asshallow-minded. Tyler (1841-45) was a strict constructionist and pro-slaveryslave owner, extended the Monroe Document, in effect, to the Hawaiian Islandsin 1842. It was he that initiated the annexation of Texas which ended with a JointResolution for statehood.Chester Arthur (1881-85) Although personally honest, he closed his eyes tounethical practices, incompetency, and graft in his office. All the whileSecretary of State, James Blaine, continued to sway influence over congressthroughout several presidential administrations. He ran against Cleveland butlost the election.Cleveland (1885-89 and 1893-97) warned,"...in foreign affairs, conscienceshould always be the one dominant force." During this time, James Blaine wasaccused of being unethical in conduct as Speaker of the House. Remember JamesBlaine, he is a major player along with Lorrin Thurston.Ben Harrison (1889-93), son of Wm. Harrison, had a firm defense of Americaninterests. He was a pro-annexationist and the failure of annexing Hawaiireally pissed him off. Especially so when Blaine had enlisted Thurston todestabilize the Hawaiian Kingdom and used Minister Stevens to invade Hawaii andproclaim it for the PGs which formed the Republic of Hawai'i.McKinley succeeded Cleveland in 1897. He was a staunch pro-annexationists aswas Stevens. Fortunately but too late, he was shot and died on 14 September1901. Poetic justice?As you can see, these covert and overt actions of the US is long-standing.They didn't wake up one day and say, oh! Hawaii wants to belong to the US solet's do it. Therefore there is no need to wonder what the US intentions wereand when. The missionaries were only doing their patriotic duty and broughtthe bible and the plow to set the wheels in motion. Now do you understand whythe US invaded Iraq?Tane
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Our Dearly Beloved Queen: Part II

Aloha mai kakou,As Liliu'okalani departs on the Makee from Kaua'i, and returns home to Honolulu, where the heat of the passionate people outmatches the heat of the end of summer, we now enter an even darker period of our great Queen's life. Her entrance into the world of revolutionary politic's and trying to decide what is best for her own situation as the next reigning monarch.The royal line that both her and her brother, King Kalakaua, represent is slowly being turned and manipulated by those around her into a symbol of their lust and greed for more power. And Liliu'okalani being both a woman of great power and of great resource already being drooled over by bloodthirsty Missionary's. Missionary's on a mission who were already steadfast in deposing the King of most of his power in the Bayonet Treaty of 1887, and were now only waiting to execute their next plan of action; to turn the gallant knight into the cowardly fool.Enter Robert Wilcox, a half Hawaiian-half caucasion, as the knight in shining armor, who seems to dig himself into more and more trouble the deeper and deeper he travels into the rabbit hole of the Missionary conspirator party and learns of their treasonous secrets.He sees the inherent wrong in the missionary's as he traverses on his mission to slay more missionary giants, but finds himself in a war that requires far more men than are at his side. He makes his way to his beloved Queen in hoping she would hear his message of revolution and support him in his cause and act.The missionary conspirators, knowing that Wilcox will parade this information to the monarchy, move forward with their primal attack.As Liliuokalani takes care of her ill husband, Kalakaua returns abroad with his Queen. Liliuokalani does not yet fully realize the turmoil of the people, nor does she see the future that is beginning to lay itself in front of her. A battlefield of many proportions.Here we find Liliuokalani, sitting in her vast garden at Palama. Thinking on things both artistic and philosophical in nature. Meandering thoughts in a meandering world of harsh politics and ill-mannered Christian's plotting against the monarchy behind closed doors in secret, treasonous discussions.A revolution lays itself before her, and she must play her role as having no hand in its course. Yet any decision she makes with Robert Wilcox at her doorstep, is a step into the future. A future queen in compromise of thought, but she musters up her courage and gives the dueling knight the best advice she knows, and tells him to lay low.She see's the conflict raging within Wilcox's brown eyes. She knows she cannot validate his knightly quest to release the monarchy with freedom from the missionary tribe of riflist's and bayonet's at every corner. But does she realize the monster she may have to take up arms against in her compromise advising Wilcox against his attempted revolution?We may all continue to ask ourselves that same question, regarding this small decisive matter laid upon one woman in an event that parades this story forward. And as I leave you this chapter from our dearly beloved Queen, I beg you to ask yourself the same question.He la koa, he la he'eA day to be brave, a day to flee.Hale MawaeEo Lono!CHAPTER XXXIIATTEMPTED REVOLUTIONON returning to Washington Place, greatly to my regret I found my husband suffering much from the attacks of his old enemy, the rheumatism. But he bore his sufferings patiently, and was pleased to know that I had had so pleasant a journey. On the day following my return, I went to my out-of-town residence at Palama, in order to look over my garden, in which I have never ceased to take a keen interest. After satisfying myself that the faithful old gardener had given everything proper care, I turned my attention toward the house itself, and found matters there also satisfactory.I had finished my examinations, and was just on the point of leaving, when I heard steps on the front staircase; and knowing that some person was without, I advanced to the door, which I did not open, but drew down the grating, and met the gaze of a young man with haggard, anxious countenance. It was Mr. Robert W. Wilcox who was standing before me, trying with all his self-control to appear calm, but evidently much excited. He told me in a few words that he was ready to release the king from that hated thraldom under which he had been oppressed, and that measures had already been taken. I asked him at once if he had made mention of so important a matter to His Majesty. He replied that he had not.I then charged him to do nothing unless with the full knowledge and consent of the king. To this he responded that he had counted the cost, and would most gladly lay down his life for my brother's sake. He then proceeded to inform me that it was on this very night that the step would be taken; that every preparation had been made, and the signal for decisive action would soon be given. This was the first intimation of any kind which had been brought to my knowledge of the initiation of the movement. At the time he was speaking with me I had not the least idea of the use which subsequent events proved had been made of my Palama residence, and my old gardener had been kept in equal ignorance. Our lack of suspicion is easily explained; for the entire building can be traversed when the shutters are kept closed, and no observer on the outside would be any the wiser, whatever his position. Knowing this as well as I, Mr. Wilcox and his associates had held their secret meetings there; and always observing due caution, their occupancy or manner of using the place was known only to themselves.It turned out just as I had been warned by my visitor; and on the very night of the disclosure the outbreak occurred, and Mr. Wilcox made his unsuccessful attempt to overthrow the missionary party. The king that night was not at the palace, but at his boat-house. I was in Washington Place. As I have always been in the habit of rising early, I awoke at my usual time, and saw that my husband was quietly sleeping, and having a respite from his pain. I dressed without disturbing him, and strolled out into the garden, where I was in the habit of taking a morning walk before breakfasting.I was not long there before I noticed that something unusual was transpiring. Members of the rifle companies were to be seen hastening from every direction; some of them fully dressed and carrying their arms in proper form, but some appeared to have left their homes in haste, so that they did not have the various parts of their uniform adjusted, but were dressing themselves as they ran past. They were all going in the direction of the armory on Punch-Bowl Street. Young Harry Auld, who was employed in the custom-house, went by while I stood near the gate to my grounds; and I asked him at once what was the meaning of the commotion at this early hour.He informed me that Mr. Wilcox had taken possession of the palace, and was supported there by a company of soldiers. Naturally I connected this information with what I had heard the night before, and all became clear to me.Towards ten o'clock in the forenoon firing began, and soon shots went whizzing past our house. There were occasional outbursts of musketry throughout the day; but towards evening all became tranquil again, or nearly so. We heard that Mr. Wilcox had been deserted by his men, and had therefore surrendered. The rifle companies were stationed at the music hall opposite the palace; but their gallant commander kept out of harm's way at the Hawaiian Hotel, from whence he sent his orders by an orderly to his executive officer.Late in the afternoon Mr. Hay Wodehouse, and the purser of the steamer Australia, climbed onto the roof of the hotel stables to have their share of the fun, taking with them a small mortar or other contrivance for firing bombs. They discharged these missiles into the palace grounds, aiming at the bungalow with such effect as to shatter the furniture of the Princess Poomaikalani, and do much other damage.This was the time when Mr. Wilcox sent word to Colonel Ashford that he would lay down his arms; and being arrested for the useless riot, he was led to the station-house. His punishment was a moderate imprisonment, and it has been said that he was released from the consequences of his act because he had in his power certain persons who would have been much terrified had he been inclined to tell all he knew. However this may be, it is evident that out of gratitude he had perhaps some plans or purposes for being of service to my brother, because the king had tried in the past to do something for him. His enthusiasm was great, but was not supported by good judgment or proper discretion. His efforts failed; and indeed, it is not easy to see how under the circumstances it could have been otherwise.
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Aloha mai!

Mahalo nui for visiting our page. Feel free to leave a message. May Ke Akua Bless you and your 'Ohana.Malama Pono,Nicci, Hiapo & Kahanuola
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Ke Ala a ka Jeep

Ke Ala a ka Jeepna Kīhei de Silva.We’ve known for some time that Mary Kawena Pukui and Eddie Kamae composed this mele in celebration of a visit they made to Kawena’s homeland in Ka‘ū, Hawai‘i. Eddie has explained as much -- and not much more -- for most of the thirty-five years that he has been singing this song. We’ve suspected, also for quite a while, that their composition has a much deeper meaning and purpose than its bouncy "Holoholo Ka‘a" persona would have us believe. Our own travels with Kupuna Elizabeth Kauahipaula and ‘Anakala Edward Ka‘anana have demonstrated time and again that our elders don’t look with favor on random excursions and gadabout behavior. Kupuna Kauahipaula’s admonition to our 9th Pacific Festival of Arts delegation at Noumea, "Mai hele wale i ‘ō i ‘ane‘i," still rings in our ears. Don’t just go here and there, all over the place, on a whim. Go with a purpose, or don’t go at all."Ke Ala a ka Jeep" may have sounded to us like a high-energy joy ride to the South Point boonies, but we thought it highly unlikely that Kawena Pukui’s visit and poetry were inspired by an "i ‘ō i ‘ane‘i" urge. So we turned to Kawena’s own scholarly writing in Native Planters, ‘Ōlelo No‘eau, Place Names, and Polynesian Family System for clues to the song’s deeper emotions and to the significance of its roll call of remote and mostly unknown places: Waikapuna, Pā‘ula, Puhi‘ula, Kaulana, Palahemo. We were staggered by what we found: each out-of-the-way site on the "trail of the Jeep" was once populated or frequented by Kawena’s people, each place had a family history, and many held specific memories of days spent with her maternal grandmother in the intense punahele [1] relationship that defined Kawena for the rest of her life.Eddie Kamae has kept his own story of the song pretty much to himself for over three decades. We know him well enough to guess that his reticence comes from respect for his teacher and her words, and from his hard-earned sense of "i ka wā kūpono" -- of everything in its proper time. Lucky for all of us, the proper time finally occurred last year with the publication of his biography Hawaiian Son, The Life and Music of Eddie Kamae. He tells the Jeep story there as an episode in the longer narrative of his journey to an older way of seeing and knowing. While he was getting his first look at Ka‘ū from the cab of their Jeep, he says he began to see the land "through Kawena’s eyes as a region layered with names and histories." With Kawena’s help, he began to appreciate "the living links" between kānaka and ‘āina. This wounded and inspired him; Hawai‘i "was his father’s island, and his grandfather’s, too, yet Eddie didn’t know it well at all, and now he wanted to know." [2]When coupled with Kawena’s scholarly writings about her homeland, Eddie’s four-page story of the Jeep ride serves to validate our initial interpretation of "Ke Ala a ka Jeep." It is, superficially, a "Tūtū’s gone four-wheeling" song, but it is, in truth, a song of deep knowledge and profound love for the land of Kawena’s childhood and for the people who once lived there. Eddie’s story, when coupled with Kawena’s scholarship, also provides us with three otherwise inaccessible perspectives. First, it gives us an insider’s look at how one of our last tradition-steeped kūpuna went about converting a specific experience into a mele aloha ‘āina. Second, it helps us to recognize the didactic qualities of her mele -- to see that "Ke Ala a ka Jeep" was composed, in part, to teach us Eddie Kamae’s lesson in seeing and connecting, Third, it allows us to understand that the mele’s joyful tone is grounded in hope: hope that younger eyes can still be opened and hope that important connections can still be restored.He Loa Ke Ala E Hele AiHawaiian Son tells us that Kawena broached the idea for the trip when they were at "Ho‘olaule‘a," the Hāna music festival of August 1970. Kawena was flying to Hawai‘i Island to meet with friends and maybe revisit some of the places of her childhood near Kalae, Ka‘ū. "When she suggested Eddie should come along, he jumped at the chance." [3] They met in Nā‘ālehu later that month: Kawena, Eleanor Williamson, Willie Meinecke, Asa Yamamoto, and Eddie and Myrna Kamae. And they set out in two Jeeps, a new one that Eddie had picked up at the Hilo airport and an old, beat-up model driven by Yamamoto, the ranch manager with the keys to all the gates along the way.From Nā‘ālehu they left the belt road and followed a rutted dirt track south across rugged country, sparsely settled, stopping every mile or so to pass through a cattle gate. Out that way you see no swaying palms, no turquoise pools beside the condo. "From the top of the hill down to the coast it’s a mean drop," Eddie remembers, "So I just took my time. It’s dry down there, lots of cactus. From time to time Asa...was pointing out waterholes and the different things they’re used for. One place we stopped, Kawena said, ‘Over there is another hole, with good water for drinking.’ And Asa, he looked at her amazed. She grew up out there, you see, maybe thirty-five years before Asa was born. ‘I been on this ranch all my life,’ he says, ‘first time I knew about that waterhole.’" [4]The opening lines of "Ke Ala a ka Jeep" recount the excitement that the trip must have stirred in 75-year-old Kawena. She was, after all, traveling by Jeep across paths that she had last frequented, on foot and mule-back, as a five-year-old in the company of her grandmother Nali‘ipo‘aimoku. [5]Inā ‘oe e kau ana i ke ka‘a JeepHe loa ke ala e hele ai, he kāhulihuliMa nā pi‘ina nā ihona piha pōhaku‘Alo ana i nā pānini me nā ‘ēkoa.Ho‘opū‘iwa i nā pīpī holo i kahi ‘ēIf you’re going by ka‘a Jeep, she says, it’ll be kāhulihuli -- topsy-turvy, rock and roll -- all the way. You’d best be prepared for the bumps, dips, and jolts, for the scrub-dodging and cattle-scattering of the long ride ahead. Her poetic description of the scene is consistent with Kamae’s prose account of the same rugged countryside. Pānini, ‘ēkoa, and pīpī are the main features of this leg of the visit; they move in and out the cactus and koa haole, and they startle the cattle into flight.Kawena’s tone here is clearly upbeat and humorous, but her use of kāhulihuli followed by the twice-repeated ‘ē of ‘ēkoa and hele i kahi ‘ē sends up the faintest whisper of change and displacement. Kāhulihuli means "unsteady, rickety, tossed about," but it also echoes kāhuli: "to change, alter, overthrow." ‘Ē, for its part, can mean "different, strange, peculiar, unusual, other." The fearless people of Ka‘ū, its koa, [6] have been supplanted by invasive, foreign koa, and the native population has given way to cattle brought here from kahi ‘ē (foreign lands) by po‘e ‘ē (foreign people). We detect traces then, of hidden layers of emotion and meaning. Under the obvious excitement of the Jeep ride to beloved places, we hear a subtle, almost inaudible sense of sorrow arising from the realization that these have become almost-lost places. And under that, we find a stubborn lesson in how to reconnect: if you want to go on this journey to knowledge, it won’t be easy; you’ll have to get past all the foreign stuff, all the ‘ē, before you reach the maoli.Waikapuna, Pā‘ula, Puhi‘ulaKawena’s roll call of place-names follows immediately after her opening description of the bumpy ride. Her transition is quick and her description -- in characteristic Hawaiian fashion -- is so minimal, so understated, that its significance flies unobserved over the heads of those who don’t know and don’t care to know:Pēlā mākou i hiki ai i kai o WaikapunaA mai laila a Pā‘ula me kona hiehie‘Ike aku i ke ana ‘o Puhi‘ula"That," she says, "is how we got to the shore of Waikapuna and from there to delightful Pā‘ula where we saw Puhi‘ula cave." One, two, three, pau. She gives us her childhood in three lines, but we can’t possibly know how to make sense of it without first gaining access to the history of these places.Fortunately, Kawena herself has left us the necessary information -- if, of course, we’re willing to travel the long, bumpy, ‘ē-infested road of research. We have learned from her collaborative work with E.S. Craighill Handy that Waikapuna was once "a flourishing fishing community" where Kawena’s grandmother Nali‘ipo‘aimoku lived until it was destroyed by the 1868 quake and tsunami. [7] We know from Kawena’s ‘Ōlelo No‘eau that Po‘ai moved to Hāniumalu, Nā‘ālehu after the cataclysm and that Po‘ai raised Kawena as her hānai child in this second home. [8] We know from Native Planters that Po‘ai and Kawena made regular trips to Waikapuna; they went there every summer to salt and dry the fish -- manini in particular -- that were caught great numbers along the shore. We know that the two camped there in an old three-sided rock shelter over which they laid poles and a tarp after first covering its pāhoehoe floor with ‘ilima branches and sleeping mats. [9] We know from Polynesian Family System that Po‘ai’s home site at Waikapuna was also visited and loved by Kawena’s mother Pa‘ahana who, upon the death of her first child Mary Binning, composed a lament that includes the lines: "Ku‘u kaikamahine i ka wela o Waikapuna / Aloha ia wahi a kāua i hele ai." [10] And we know that Waikapuna was a favorite haunt of Kua, their family’s guardian shark, and the birthplace of his grandson, the green shark Pakaiea. Pōhaku o Kua, the "great stone" on which the family left ‘awa and bananas for their ‘aumakua manō, rose out of the ocean at nearby Manaka‘a. [11]We also know from Kawena’s work with Dr. Handy that Pā‘ula is an area above the sea cliffs that lead from Waikapuna to Honu‘apo. We have learned, too, that this is where the famous cave and fresh water pool of Puhi‘ula is located. The cave was "formed where the seaward end of a large lava tube has fallen in. . . The arched ceiling is about 20 feet above the floor of the cave, and in a depression at the bottom is a sizeable pool of clear water that is only moderately brackish." Kawena and her grandmother lived at Puhi‘ula for ten days to two weeks at a time; they collected pa‘akai "from the drying sea water deposited in depressions in the rocks by the sea." An elder who lived there would bring fish that -- as at Waikapuna -- they salted, dried, and stored for later distribution to their ‘ohana in Nā‘ālehu. In the old days, Kawena explains, the people of Waikapuna and Pā‘ula were related to those of Nā‘ālehu "and exchanged sea foods for inland provender." [12] Her grandmother, in the waning days of the 19th century, was one of the last of her family to maintain this practice. Kawena, who was selected and trained by Po‘ai as the keeper of their family history, would never forget.Why Kawena would compress all of this history, all of these powerful memories, into the three-line, three-name list of "Ke Ala a ka Jeep" is a tough question for us broken-link Hawaiians to answer. The answer, we think, is in her old faith in the power of words. She must have felt that the three names -- Waikapuna, Pā‘ula, Puhi‘ula -- had more than enough power to evoke, in the correct ears, everything she felt and everything that needed to be conveyed. Eddie’s story of their stop at Waikapuna gives us an idea of the deep affection that Kawena held for what, to the ordinary eye, was a barren landscape. His story also gives a hint of what the right words, in the right mouth and context, can do:"They were near the coast, in a district called Waikapuna, when she ordered Eddie to stop. Pointing toward an open rise, Kawena said this had been the site of her [grandmother’s home]. She called it ʻPu‘u Makaniʻ which means ʻwindy hill.ʻ And that’s about all that remained, the steady wind off the ocean and the treeless slopes . . . On [this] spot . . . Kawena now offered a chant of greeting to voice her respect for this place and for the generations that had lived there. While the others listened, while their necks and arms prickled with ʻchickenskin,ʻ her voice cut through the wind around the former homestead, with the bright sea surging behind them, and in the far distance the long hump of Mauna Loa, the great shield cone that built this half of her island." [13]Ka Lae, Kaulana, PalahemoHawaiian Son tells us that after Kawena’s "salute to times gone by and to the lives lived at that place," they turned and climbed back up the slope to Nā‘ālehu town, followed the belt road to the South Point turnoff, and headed "all the way down to the final lookout, which Hawaiians call Ka Lae (The Point), the last edge of the broad descending plain . . . ." [14] "Ke Ala a ka Jeep" accomplishes the same journey in rapid-fire fashion, concentrating less on miles logged than on the sense of happiness and unity that took them down the cape to Kaulana Bay and then to the astonishing waters of Palahemo.Ho‘i hou aku i Nā‘ālehu me ka ka‘a JeepHau‘oli ka helena me nā makamakaAlu aku i Ka Lae a me KaulanaA ‘ike iā Palahemo wai kamaha‘oThe South Point road comes to an official end at the wind-swept cliffs on the southwest side of the promontory. No-longer-famous Kaulana [15] lies just to the east along an unimproved but still accessible branch of the main road. The land here slopes gently down to the sandy, usually sheltered bay whose name suggests its significance for both voyagers and fishermen of bygone days. [16] Today the main features of Kaulana are a cement boat ramp, snorkeling tourists, and the remains of a missile tracking station, [17] but Kawena’s work in Native Planters and Polynesian Family System gives us a better sense of the old connections that her Jeep ride must have stirred.Kawena tells us, in Native Planters, that Ka‘ū people buried their dead in the Pu‘uali‘i sand dunes between the point and bay, that a small fisherman’s shrine for Kua can be found nearby, and that a handful of Hawaiian fishermen and sweet potato farmers still lived here in her youth. [18] She shares with us, in Polynesian Family System, a name chant for her ancestor Kūpāke‘e, the beloved rebel-chief of Ka‘ū who avoided capture by Kamehameha at Kalae [19] and whose intense love for this seemingly desolate land is expressed in terms of the pride that comes from having been raised to find, collect, and cherish the water on its arid breast:‘A‘ole au i makemake iā Kona‘O Ka‘ū ko‘u‘O ka wai o Ka Lae e kahe ana i ka pō a aoI ke kapa, i ka ‘ūpī kekahi waiKūlia i lohe ai he ‘āina wai ‘oleI Mānā, i Unulau ka wai kaliI ka pona maka o ka i‘a ka wai aloha ēAloha i ka wai mālama a kāneI do not care for KonaFor Ka‘ū is mineThe moisture of Ka Lae is collected all night longIt is wrung from kapa and from spongesThis land is heard of as having no waterExcept for the water that is waited for at Mānā and UnulauBut no, our much-prized water is found in the eye-sockets of fishIn water prized and cared for by man [20]The still-famous pool of Palahemo can be found about a quarter mile inland of Kaulana Bay. Although its waters rise and fall with the tide, a layer of fresh water floats on its salt-water bed, thus providing a constant source of refreshment for "dwellers at Ka Lae and points northeast, and for fishermen who frequented these shores." [21] Kawena tells us, in Native Planters and Place Names, that the dual nature of the waterhole’s contents (salt and fresh water), its apparent connection to the ocean by underground tunnel, [22] its sometimes startling reddish tint (the result of seasonal increases in the pond’s ‘ōpae ‘ula population), its reputation for never running dry, [23] and the storied presence of a mo‘o guardian of the same name [24] contribute to the wondrous, kamaha‘o nature of Palahemo-wai-kamaha‘o. Ka‘ū people, she concludes, were fond of saying: "‘A‘ole ‘oe ‘ike iā Ka‘ū, ‘a‘ole i ‘ike iā Kawaiakapalahemo -- You haven't seen Ka‘ū until you've seen Kawaiakapalahemo." [25] These words make it easy for us to draw our own conclusion about her choice of Palahemo as the last stop in their tour of Kalae. As Eddie’s mentor, friend, and hostess, Kawena would not have overlooked the importance of taking him there. She would not have contravened the power or wisdom of those old words: No Palahemo, no Ka‘ū.Again, Hawaiian Son validates our thinking and anchors it in Eddie’s account of the actual trip. He tells us that Palahemo was, indeed, the goal of their trip down the cape and that Kawena actually gave voice to a longer version of the old proverb when they finally stood above the wondrous pool:"For Kawena, on this trip to the point, the most important stop was a famous waterhole called Palahemo, a deep rock pool fed by underground streams, a source of fresh water in terrain where no rivers flow and rainfall is sparse. The old waterhole is named in songs and chants and local sayings, one of which Kawena spoke aloud: ʻI ‘ike ‘oe iā Ka‘ū a puni, a ‘ike ‘ole ‘oe iā Palahemo, ‘a‘ole ‘oe i ‘ike iā Ka‘ū.ʻ . . . She let the words hang in the air as they took in the view, not only the look of the rocky pool but all that surrounds and contains it. To left and right, miles of black-edged shoreline angles off toward Kona, toward Puna, while behind you there is nothing but open ocean, from South Point to Tahiti, a thousand miles below the equator. In the history and mythology of Hawai‘i, this is the place of profound arrivals and departures . . . Whatever forces shaped this land had surely shaped Kawena and her ancestors for untold generations." [26]Wai‘ōhinu, Hā‘ao"Ke Ala a ka Jeep" ends at the house of a friend in the cool comfort of Wai‘ōhinu. It is here that Kawena expresses, in summary, her deep love for the "land of the Hā‘ao rain."A hiki mai i ka hale o ka makamakaLuana i ka la‘i ‘olu o Wai‘ōhinuHa‘ina ka puana me ke alohaNo ka ‘āina ka ua o Hā‘ao.The lush district of Wai‘ōhinu lies above Ka Lae between Kamā‘oa on the west and Nā‘ālehu on the east. It was described by Ellis in 1823 as "a most enchanting valley, clothed with verdure . . . and on both sides adorned with gardens and interspersed with cottages, even to the summits of the hills." [27] Kawena tells us in ‘Ōlelo No‘eau and Native Planters that she attended a one-room Catholic school here, [28] and that the verdure of Wai‘ōhinu had changed very little in the eighty years since Ellis had passed through: "Every Waiohinu family [still] had a garden of two or three acres up there above the town. Inside the cleared space grew taro; around the borders were planted banana and sugar cane and various flowers." [29] Members of Kawena’s family were among those who lived and farmed here; while on her 1935 visit with Dr. Handy, she stopped off at a Wai‘ōhinu food patch whose owner she and Handy were anxious to interview. That old man’s response to Kawena, once he established their ‘ohana relationship, sounds remarkably like an older expression of the place-linked sentiments of Kawena’s Jeep song:"We found him there, old, stooped, and leaning upon a heavy cane. He was like all old timers, friendly and kind and most willing to have us walk in and question him. . . After we were through questioning him he began questioning me as to my birthplace, my parents, etc. His interest grew when I told him that I was born in that very district, Ka-‘u. At the mention of my grandmother's name, he asked if she was the Nali‘ipo‘aimoku who lived at Waikapuna beach and when he was told that she was the same, he began immediately to wail aloud. He was her cousin. . . I wish there had been some way of recording that particular wail. Hills, beaches, legendary spots, rocks, ancient warriors, etc., all were mentioned in poetical terms." [30]Kawena and Handy also tell us that the multiple springs above Wai‘ōhinu known as the Pūnāwai o Hā‘ao were "perhaps the most distinctive and prized possession of Ka‘u." The five springs, the stream they create, and the Hā‘ao rain that follows their path, "are intimately associated with the sacred lore relating to the cultivation of taro," and they "seem to be an embodiment of Kane whose life-giving waters were referred to in chants as ‘Wai-ola-a-Kane.’" [31] Kawena’s own intimate relationship with the springs and rain of Hā‘ao is expressed in two of her treasured family chants. The first is a heahea, a song of welcome, by which a visiting relative is called into the home:He mai e ku‘u pua lehua o ka waoI pōhai ‘ia e nā manu o uka,Ku‘u lehua i mōhala i ka ua o Hā‘aoUa ao ka hale nei, ua hiki mai lā ‘oeYou are welcome, O lehua blossom of mine from the upland forestA blossom around which the birds gatherMy lehua that bloomed in the Hā‘ao rainLight comes to our house for you are here [32]The second of these mele is the already-cited lament composed by Kawena’s mother Pa‘ahana Kanaka‘ole Wiggin on the death of Miss Mary Binning, Pa‘ahana’s first-born daughter:Ku‘u kaikamahine i ka wai hu‘i o KapunaAloha ia wahi a kāua i hele aiKu‘u kaikamahine i ka ua o Hā‘aoAloha ia wahi a kāua i pili aiO my daughter at the cold spring of KapunaA beloved place to which we wentO my daughter in the rain that passes the hill of Hā‘aoA place we were fond of going together [33]We can be certain, then, that the Wai‘ōhinu-Hā‘ao conclusion of "Ke Ala a ka Jeep" is no accident. The two names are metaphors of the regeneration and continuity of family. Wai ‘ōhinu refers to the shiny surface of the flooded lo‘i kalo on Wai‘ōhinu’s terraced slopes, [34] and hā‘ao refers to the divisions of kānaka that follow, one after another, in the processions of its high chiefs. [35]Kawena embodied these metaphors. She was trained as punahele, as the "continuing spring or source" [36] of all that defined her family and held it together across the generations. In "Ke Ala a ka Jeep," she makes a remarkable gesture of inclusion. She invites us, almost as if we were displaced Ka‘ū Mākaha, to join her on a journey to our own people’s beloved waters of life. She leads us, verse by verse, from her grandmother’s pool at Puhi‘ula to the wondrous waters of Palahemo to the five springs and serial rains of Hā‘ao.There is memory in the first of these waters, knowledge in the second, and continuity in the third. Memory, knowledge, continuity: together they constitute Ka Wai Ola a Kāne. Kawena, in the role of teacher and family elder, suggests that these waters will define, bind, and sustain us as members of the Hawaiian family. The waters can be found, but only if we brave the trail and pay attention.There is much joy in Kawena’s last verse. It is the joy of reconnection: of Kawena taking her own rightful place in the march of Ka‘ū’s generations. But it also strikes us as the joy of a kumu who has taught well, who has shared her most important lesson with her most valued haumāna. It is, we think, the joy of accomplishment and hope.Hawaiian Son offers quiet confirmation of our reading of the song’s joyful conclusion. The trip left Kawena in high spirits over what she’d seen and shared. In the face of loss and change, ‘ēkoa and cattle, she was buoyed by faith that the rains of Hā‘ao would continue and that the continuity of generations did not have to be broken. Eddie must have shown her, in some tacit exchange of aloha between student and teacher, that the lesson of their journey could still be learned and that it could therefore be disseminated to the rest of us -- carefully -- in song. Their huaka‘i had not been a joy ride, but joy and hope were the result:Kawena was in a festive mood, glad she’d seen all the places they came to see. She wanted to mark the occasion by writing a song about the day and the trip. She and Eddie would write it together, she said. At Willie Meinecke’s house, in the town of Wai‘ōhinu, where they all relaxed and shared a meal, she began to make notes. "It was no problem for her," Eddie says now. "By that time she had written over a hundred and fifty songs . . . That afternoon she recorded her thoughts. Later on I composed a melody. When we were back in Honolulu, she and Myrna worked out the final version of the verses. Then Kawena fit the words to my melody, and that’s how we got ‘Ke Ala a ka Jeep.’" [37]Mana‘o Panina -- Closing ThoughtsEddie Kamae’s rendition of "Ke Ala a ka Jeep" is magical -- and has been for more than thirty years. We saw the old magic happen again, just a few months ago, at the Hawai‘i Theatre’s premier of his documentary Keepers of the Flame. Five notes into the song and all the audience members -- the suits and the t-shirts, the stodgy and the uninhibited, the namu haole and ‘ōlelo Hawai‘i alike -- were rockin’ with Kawena down that bumpy road.There is deception in Eddie’s incredibly catchy tune. His musical sleight of hand keeps our ears on the beat and our minds off the meaning. We get excited without quite knowing why, and we keep coming back for more. We don’t know if Kawena approved of Eddie’s magic. Our guess is yes. The kaona of her words is too special for easy access; if you want to know it, he loa ke ala e hele ai, a kāhulihuli. It’s a long, hard way, and the journey itself will change you. Eddie’s music honors that difficulty. It helps to keep the kaona where it should be, hidden away, but it also keeps us ever-entranced by the mystery that somehow fuels the song and powers it through the years.The Pukui-Kamae collaboration, we think, is a wonderful conspiracy. Eddie’s music has held us in thrall for more than half our lives. Kawena’s lesson is the wai kamaha‘o that lies beneath; the hidden source and sustenance of this enchantment. Why, then, would we want to analyze so much of her kaona here, in this account of our journey into the mele? The answer is this: we haven’t shared anything more than a road map. The map says:· look for the underlying order; what seems casual is not· words -- names, in particular -- have power; they hold volumes of meaning andsentiment; learn them or you’ll be lost· there is always a lesson; the lesson is always reconnection and continuity· the lesson will have no value if it isn’t earned.The last point is the whole point. A map is not a journey; a map is like seeing Ka‘ū without seeing Palahemo. Eddie makes the same point in his alternate explanation of the song’s title. It’s not just "Ke Ala a ka Jeep" -- the trail of the Jeep. It is "Ke Ala a ka Jeep" -- the awakening and renewal that comes from riding the Jeep. [38] If you want your eyes opened, you’ll have to get in and make the journey yourself. Happy trails.Ke Ala a ka JeepInā ‘oe e kau ana i ke ka‘a JeepHe loa ke ala e hele ai, he kāhulihuliMa nā pi‘ina nā ihona piha pōhaku‘Alo ana i nā pānini me nā ‘ēkoaHo‘opū‘iwa i nā pīpī a holo i kahi ‘ēPēlā mākou i hiki ai i kai o WaikapunaA mai laila a Pā‘ula me kona hiehie‘Ike aku i ke ana ‘o Puhi‘ulaHo‘i hou aku i Nā‘ālehu me ka ka‘a JeepHau‘oli ka helena me nā makamakaAlu aku i Kalae a me KaulanaA ‘ike iā Palahemo wai kamaha‘oA hiki mai i ka hale o ka makamakaLuana i ka la‘i ‘olu o Wai‘ōhinuHa‘ina ka puana me ke alohaNo ka ‘āina ka ua o Hā‘aoIf you’re getting in the JeepThe road we travel will be long, and you’ll be tossed aboutOn all the bumps and rocky dipsAnd by our dodging of cactus and koa haoleWe startled the cattle, and they ran awayThus did we reach the shore of WaikapunaAnd on from there to delightful Pā‘ulaWhere we saw Puhi‘ula caveThen we returned by Jeep to Nā‘ālehuIt’s such a joy to travel with friendsTogether we pushed on to Kalae and KaulanaAnd saw the wondrous water of PalahemoNow we’ve reached the home of a dear friendAnd relax in the cool serenity of Wai‘ōhinuThus ends our song, its message is given with loveIt honors the land of the Hā‘ao rain.-------------------------------------------------------------------------Discography:Sons of Hawai‘i, Eddie Kamae Presents The Sons Of Hawai‘i, Hawai‘i Sons HS 1001.Da Blahlas, Da Blahlas, Poki SP 9015.Mango, Romancin' The Islands, Kahanu KHR 1006.Brother Noland and Tony Conjugacion, , Tiki Talk, 31167.MIghty J, Calling Out, Daddy Records DRCD-42180Notes:1. Although the word punahele today connotes a spoiled, favorite child, Kawena explains that it was once defined by great responsibility: "The punahele, as the ‘spring or source that continues,’ was destined to learn the family traditions, genealogy and general lore-of-living so he could in turn pass them on to future generations. He would hold in trust and strengthen the ‘sense of family’ that binds Hawaiian relatives so closely. As an adult he would be the senior member who would guide, counsel and make decisions that would affect family welfare. It was a responsible role. To prepare for it, the punahele memorized the family chants, listened to and absorbed the advice of elders, and spent most of his time in a sort of ‘apprentice for seniority’ training course." Pukui, Haertig, and Lee, Nānā i ke Kumu, 1:90.2. James Houston with Eddie Kamae, Hawaiian Son, 92-93.3. Ibid, 87.4. Ibid, 88.5. Because the Pukui family is sensitive to the orthography of its names, Nali‘ipo‘aimoku is marked throughout this work as it is given in Kawena’s ‘Ōlelo No‘eau -- without kahakō. The same holds true for the name Pukui itself -- as per Aunty Pat Namaka Baconʻs request, we give it neither kahakō nor ‘okina.6. Koa can mean "brave, bold, fearless, valiant." The word is well-suited to the ancient residents of Ka‘ū who called themselves "Ka‘ū Mākaha," (Fierce Ka‘ū) in reference to the uncompromising independence with which they conducted their lives and resisted outside influence. Polynesian Family System, 232.7. Handy, Handy, and Pukui, Native Planters in Old Hawaii, 598.8. Pukui, ‘Ōlelo No’eau, xi-xii. "This close association between grandmother and granddaughter embedded in Kawena a firm knowledge of Hawaiian language, customs, beliefs, religion, and family history."9. Native Planters, 598.10. "My daughter in the warm sun of Waikapuna / Beloved is that place where we used to go." From the mele "He kanikau, he aloha keia / Nou no e Miss Mary Binning," in Handy and Pukui, The Polynesian Family System in Ka‘ū, 155-156.11. Ibid, 509.12. Native Planters, 601-602.13. Hawaiian Son, 9014. Ibid.15. Kawena could not have overlooked the irony of this name. The most obvious meaning of kaulana is "famous," but Kaulana’s fame was long gone in 1970. Kaulana thus speaks to us of the double-vision with which kūpuna like Kawena were blessed and burdened: an eye for what was, and an eye for what is. Fame and obscurity all in one glance.16. Another meaning of kaulana is "canoe-landing." Pukui, Elbert, and Mo‘okini, Place Names of Hawai‘i, 93.17. John Clark, Beaches of the Big Island, 73.18. Native Planters, 572.19. Kamakau tells us that Kamehameha went to Kalae for two reasons: "e ‘eli iho i wai . . . a ‘o kekahi, ua hopohopo ‘o Kamehameha i kekahi ali‘i kama’āina o kipi auane‘i" -- to dig for water and because Kamehameha was worried that a certain Ka‘ū chief would rebel against him. "‘O Kūpāke‘e ka inoa o ke ali‘i pe‘e" " Kūpāke‘e was the name of this chief who therefore went into hiding. Ke Kumu Aupuni, 186. Kupake‘e’s name is given elsewhere as Kupakei / Kupake‘i.20. Polynesian Family System, 85.21. Native Planters, 574.22. Ibid, 572. Place Names, 17623. Native Planters, 574.24. Place Names, 176.25. Native Planters offers the most simple of several versions of the saying, the more complete form of which is given by Pukui in Place Names, 176: "I ‘ike ‘oe iā Ka‘ū a puni, a ‘ike ‘ole ‘oe iā Palahemo, ‘a‘ole ‘oe i ‘ike iā Ka‘ū. If you have seen all Ka‘ū but have not seen Palahemo, you haven't seen Ka‘ū." Pukui explains, in ‘Ōlelo No‘eau #1257, that the saying was originally applied to Ka‘ūloa and Wai‘ōhinu, guardian stones that "stood in a kukui grove on the upper side of the road between Nā‘ālehu and Wai‘ōhinu." When the stones "gradually sank until they vanished completely into the earth...Palahemo was substituted as the chief point of interest [in the saying]." Another of Kawena’s little jokes in "Ke Ala a ka Jeep" can be found in the appropriateness of the next and last stop in their tour: they go to Wai‘ōhinu to make sure, in a sense, that all the "ike ‘oe iā Ka‘ū" bases are covered.26. Hawaiian Son, 90-91.27. Cited in Native Planters, 584.28. ‘Ōlelo No‘eau, xii. Eleanor Williamson is actually the author of the biography that introduces Kawena’s book of proverbs, but we can be sure that Eleanor, Kawena’s friend and secretary of many years, was faithfully recording Kawena’s own words.29. Ibid, 585.30. Polynesian Family System, 104-105.31. Native Planters, 589-590.32. Polynesian Family System, 172.33. Ibid, 155-156. Kapuna is the name of one of the five Hā‘ao springs.34. Native Planters, 580. There are, of course, several other interpretations of the name.35. Dictionary, 45.36. Nānā i ke Kumu, 1:90.37. Hawaiian Son, 92.38. "The word ala means ‘road, path, or trail.’ But it can also mean ‘awaken,’ as well as ‘to renew, restore, revive.’ ’Ke Ala a ka Jeep’ can refer to the actual route they followed . . . [but] it can also refer to how this trip awakened something, perhaps revived them, helped them all to see anew. " Hawaiian Son, 92.
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911 WAS A “FALSE FLAG” OPERATION

911 WAS A “FALSE FLAG” OPERATION!sheepshearedcopyaa9.jpg911replay3.jpgpres2.jpgamericatheblindbyfangedwu5.jpgl_9e33729f40575b08e60d2dff24161148.gif9/11 Coincidences (Part One)9/11 Coincidences (Part Two)9/11 Coincidences (Part Three)..HIS ‘WHOLYNESS’ RED-X ENUNCIATES: ....

911 WAS A “FALSE FLAG” OPERATION!

MNN.

Mar. 8, 2008.

After being kidnapped, suffering

unimaginable abuse in Guantanmo Bay, Egypt, Syria and in

torture chambers in Israel, his “Wholyness” the Red-X has

emerged from captivity without a bruise.

His captors

wanted him to reveal the secret of how Indigenous peoples

continue to resist the so-called “new world order” and the

“war on terror.

They could never penetrate his infinite

“Indigenality”.

He mounted the silver bird and returned to

his mountain cave where the sun never sleeps and the

stars always shine to contemplate the state of the world.

Once again his infinite “sageocity” illuminated the portals

of MNN.

His Eternal Magnificence, the Great Red-X, reminded us

that “As the keepers of the first light of the east”, the

Mohawks have the duty to protect Turtle Island.

Our iron

workers helped build the Twin Towers of the World Trade

Center.

We are compelled to seek the truth about the

demolition of the Twin Towers and Building #7 on

September 11, 2001.

This is what we know”.

The “Warriors of the 4th Dimension” were able to

deconstruct the circumstances around 911.

It was a

“false flag” operation designed by the international

banking cartel and its military and political affiliates to

perpetuate their “war that will never end in our lifetime”.

The “War Chief of the 4th Dimension” revealed to the

Great Red-X that, “Our Warrior Council omni witnessed

the corporate boardrooms and bedrooms of those who

control terrestrial affairs.

They invisibly viewed and

overheard the discussions on creating a one world

government based on fascism, martial law and

prostitution.

As David Rockefeller once said, “All we

need is the right major crisis and the nations will accept

the new world order.

” Could it be that the capture of Eliot

Spitzer in “fragrant delicto” marks the dawn of the new

world order? Also, Mayer Rothschild, private banker, said,

“Give me control of a nation’s money supply and I care not

who makes its laws”.

Their hurry to establish this diabolical system for the

“stranglification” of the masses reveals their irrational

fear of the return of the Kaianereh’ko:wa, the Great Law.

It ordered Turtle Island before the great confusion caused

when some Europeans got lost and washed up on our

shores.

The return of the Kaianerehkowa will herald a

time of equality, where everyone has a voice, genuine

democracy and peace.

It will wipe out war, poverty and

tyranny.

True democratic principles such as the 2/3 vote,

women’s equality and people’s referenda will underlie

decision making.

This is causing the oligarchs to shake

in their Gucci boots and sweat blood into their Armani

arm pits.

The misleading motto spun by the oligarchs is “fighting

worldwide terrorism” which really means the unleashing

of all-out martial law on the “North American Union”.

Saber rattling against Iran suggests an invasion and a

dirty bomb could be unleashed to create a second “911”

in the U.S.

Six weeks before the Twin Towers came down, the omni

Warriors saw many people affiliated with the current U.S.

administration and Federal Reserve Bank discussing how

to benefit from what are called “put option stocks”.

This

is when Wall Street traders bet on whether a company will

prosper or fail within a six week period.

If it doesn’t fail,

Trader A pays Trader B the amount of the bet.

If it falls,

Trader B pays Trader A one hundred times the amount of

the bet.

As sensed by the Warriors, the traders bet “put option

stocks” on the following 38 companies:

1)Merrill Lynch; 2)AMR; 3)American Express; 4)American

International Group; 5)AFA SA; 6)Bank of America; 7)Bank

of New York; 8)Bank 1 Corp.

; 9)Bear Stearns; 10)Boeing;

11)Carnival; 12)Chubb; 13)Cigna; 14)Citigroup; 15)Can

Financial; 16)Continental Airlines; 17)l3 Communications

Holding; 18)Leahman Brothers Holdings; 19)Lockheed

Martin; 20)Lone Star Technologies; 21)LTV Corp.

; 22)Delta

Airlines; 23)General Motors; 24)Hercules; 25)Marsh &

McLennan Coso; 26)Metlife; 27)Morgan Stanley Dean Witter;

28)Northwest Airlines; 29)Progressivecorp; 30)Raytheon

Corp [makes drone missiles]; 31)Royal Caribbean Cruises;

32)Royal Sun Alliance; 33)Southwest Airlines; 34)United

Airlines; 35)U.S. Airways; 36)Vornado Realty Trust; 37)W.R.

Grace and Co.; and 38)X.L. Capital.

The traders who bet they would fall reaped huge windfalls

and the companies got insurance after 911.

The U.S.

Securities Exchange Commission had the control

list.

They refused to release it.

It was accidentally released

to the Canadian Security Exchange Commission shortly

after 911.

Ian Mulgrew, writer for the Vancouver Sun, put

the list in an article on February 23, 2002.

It was almost

immediately taken off the internet.

Fortunately, the Red-X telepathically stimulated the intuition

of earthly Warrior, Splitting-the-Sky.

He diligently hand wrote

the list from the internet and put it on his fridge right away.

Another article came into his realm.

Bill Bergman was working

for the Chicago “Federal Reserve” and was fired after

investigating the suspicious “put option stocks”.

Splitting-

the-Sky, being the brilliant researching Mohawk that he is,

thought, “Why was he fired for looking into these “prophets

of death” stocks?

He was driven to google “who owns the Federal Reserve?”

To his amazement, a list appeared that included two

prominent banker families, Lord Rothschild of the Bank

of England and David Rockefeller of Chase Manhattan.

He saw that many of the 38 corporations that went down

were on the Federal Reserve list.

Trillions of dollars were

made at the expense of over 3000 lives lost in the Twin

Towers, hundreds of thousands of soldiers and people

killed in Iraq and Afganistan and still counting.

The Red-X mused, “What is the real story? 19 Saudis flying

planes into those buildings and diesel fuel melting the steel

just doesn’t cut it!”

The Towers were an asbestos bombshell.

Like many built

in the 1970s, they were constructed with vast quantities of

cancer causing asbestos.

Law suits were imminent.

Removing it would cost possibly as much as the value of

the buildings.

It would be cheaper to set demolition

explosives and blow the place apart, either accidentally or

as a terrorist act.

The insurance and put option stocks

could then be collected by the traders and the companies.

In January 2001 Larry Silverstein made a $2.

3 billion bid

for the World Trade Center.

On July 24 the New York

Port Authority accepted the offer.

Silverstein took out

an insurance policy that covered “terrorist attacks”!!

When the Towers came down, Silverstein was awarded

almost $5 billion from 9 different insurance companies,

with the help of Elliott Spitzer.

It was heard that vigilant

Larry also took out insurance on the Sears Building in

Chicago.

So Watch out!

StrataJet was in the Towers weeks before 911, which

could have been enough time to wire up the building.

Closing a number of the floors for weeks at a time was

called “upgrading”.

George Bush’s brother, Marvin,

headed StrataJet Security, held the two year security

contract on the Towers which conveniently ended on

September 11, 2001.

After that there was nothing to

secure.

The Warriors of the 4th Dimension decided to put the

spot light on the NYC rats.

The Mayor, Rudy Guiliani,

had a bunker on the 23rd floor of the World Trade

Center #7 Building.

Red-X was not surprised to learn

that this building went down with all kinds of CIA,

Department of Defense and SEC records of 30 to 40

money laundering cases.

The video, “Loose Change” claims remote controlled

cruise missiles were fired into those buildings just

before the nose of the planes hit the buildings.

This

caused people to look up into the sky while the real

destruction was being done at the bottom of the

building.

Left were pools of molten steel that

smoldered for months.

The warriors of the 4th dimension have been

wondering if it was possible that a hydrogen bomb

was used to destroy those buildings.

Witnesses

saw squibs of smoke projecting outwards from

each floor that was blown up.

Millions of degrees

of heat were generated that exploded upwards

which vaporized everything in its upward journey.

No bodies, no computers, no desks, no cement.

Everything was pulverized into a hot white fine

powder.

The War Council of the 4th Dimension heard how

easy it would be to set up explosives on every 4th

floor.

When detonated by thermite by remote

control, the steel would be severed into 34 ft. pieces.

This would make it easier to pick up and haul away.

Guiliani did not allow an independent investigation

of the area.

Apparently the metal was hauled to

China and Asia and melted down and made into war

ships.

The Mohawks can never rest until the full story is

told.

What do you think? There has to be a reason

why the Great Red-X was captured and tortured for

so long! Is it sheer malevolence or was there

something else to it?

Kahentinetha Horn

MNN Mohawk Nation News

Contact Splitting_the_Sky@yahoo. com

See the “Prophets of Death” by Tom Flocco;

Michael Rupert: “Crossing the Rubicon”; “

Who Owns the Federal Reserve?”; and

“Loose Change”; “End Game”; Zeitgiest”:

all on internet.

See Category: “ Red X

New MNN Books Available Now!

The books below, email us:

Mohawk Warriors Three - The Trial of Lasagna, Noriega, 20/20
$20.

00 usd

The On-Going Confusion between The Great Law and The Handsome Lake Code
$20.

00 usd

The Agonizing Death of "Colonialism" and "Federal Indian Law" in Kaianere'ko:wa/Great Law Territory

$20.

00 usd

Who's Sorry Now? The good, the bad and the unapologetic Mohawks of Kanehsatake

$20.

00 usd

Rebuilding the Iroquois Confederacy
Karoniaktajeh
$10 usd

Warriors Hand Book
Karoniaktajeh
$10 usd

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MNN
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Kahnawake, QC J0L 1B0

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