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The bus, lurching as it negotiated one hairpin turn after another, chugged up the narrow, winding mountain road barely wide enough to hold two cars side by side. The Keala Institute attendees were hanging out the windows, fascinated by the exotic plants and topography. Cassie had severe acrophobia. Her great fear of heights left her nearly paralyzed with terror in her seat. Cassie was convinced that a watery death lay in wait. She imagined the bus running off the side of the road, careening against the protruding rock ledges as it made a violent 2,000-foot plunge into the ocean. Speechless with fright, Cassie grabbed Norah’s hand and placed it on her chest, sharing her hyperventilating panic. Norah spoke in a soft, calming voice and told Cassie they were minutes away from their destination. They were safe. Cassie closed her eyes.
Along with her dread and disbelief, Cassie inexplicably felt that her surroundings were oddly familiar and that her beloved husband’s spirit was somehow with her in the moment. Had she been here before? In her mind’s eye, she saw a montage of scenes: She envisioned herself trading taro and receiving a large fish in return. She watched as two children, her two children, played a game in which they were bowling with stones; its name, ulu maika, popped into her mind. Cassie shook her head. This was more than déjà vu. She was on the mountain peak. Her consciousness was abruptly flooded with a vision that disturbed her more than her acrophobia. She felt as if she were re-living a moment from the past when she and the husband she adored and trusted were walking along the path on the cliff. Suddenly, he turned on her. He ferociously ran at her and pushed her and propelled her body off the mountaintop. Her disbelief turned to terror as her body zigzagged against the rocky ledges in the long descent to the sea. She felt no physical pain as she plummeted into the water. In a split second, the love of her life had transformed into an executioner. She had only seconds to grapple with the harsh reality of the great betrayal. The act of treachery brought her excruciating mental anguish as her body struck the Pacific Ocean—and that was it.
Cassie clutched Norah’s arm, nearly cutting off her circulation. Confused, Cassie vainly tried to figure out what was happening to her. The scenes played over and over in her head. Seemingly nonsensical utterances came from nowhere to her lips. Cassie shivered as she felt intense, unshakeable feelings. The scenario seemed too real. Could she possibly have lived this experience? Maybe it was just Norah’s nonsense getting to her. But Cassie couldn’t help but make a connection between this “memory” and her current life. Could this explain her constant, irrational doubting of her husband’s sincerity? Did this explain the nagging suspicion that he did not genuinely love her and her irrational fear that he would turn on her someday? These doubts had never made sense to her and were proven wrong in the end. He died a faithful companion. Could her misgivings, her ambivalence and skepticism, have been caused by events in a past life that needed resolution in this life? Cassie knew this irrational and unscientific belief was ridiculous, but, strangely, this thought replaced her feelings of fear with feelings of relief and inner peace. It was the same sensation she experienced when she finished a puzzle or when the data confirmed a research hypothesis: Eureka, it all fits!
As the bus pulled into their destination at sea level, the ever-inquisitive Norah asked Cassie, “What does ulu maika mean to you?”
Taken aback, Cassie replied, “Nothing. Why do you ask?”
Norah answered, “You said it three times!”
“I did? I have no idea. I don’t know those words,” replied Cassie as she felt panic shoot through her body.
“I looked it up in my Hawaiian translator. It’s an ancient Hawaiian sport in which players compete to see who could roll a stone, ulu, the farthest. How did you know these words?”
“I have no logical explanation. Are you sure that’s what I said?”
Norah said, “Well, Cassie, maybe this is one of those bigger than science moments.” Both women sat silently, at a loss for words, as a man approached the group stepping off the bus.
“Hi, everyone. My name is Kia’i. It is the Hawaiian word for ‘guardian’ or ‘protector.’ I’m your guide for today. I and others who live in this beautiful ahupua’a like to think of ourselves as guardians of our land. We tend to its needs and, in turn, we receive nature’s bounty. Ahupua’a are land districts that were built by ancient Hawaiians. The ahupua’a was probably established early. It is an Oceania concept that was ‘perfected’ by Hawaiians—until our land was stolen through privatization. Our ancestors, and now some of us, cultivate the land in a wedge shape, which typically stretches from the upland part, a mountain, down to sea level, where we maintain vibrant fishponds. The ahupua’a also includes our spiritual centers, houses, and irrigation ditches. Just as our ancients did, we grow food in the mountainous areas, especially taro, the Hawaiian’s potato. Wai—water—from the uplands was terraced by auwai or irrigation pathways. After enriching crops such as kalo, what you know as taro, the wai is directed back to the stream and to the ocean.”
Antonio thanked Kia’i and told those assembled that they could hike or ride golf carts up the mile-long dirt road surrounded by exotic plants, shrubs, and trees. Members of the group were awestruck. They reveled in the natural paradise that Hawaii epitomized when its natural resources were respected. As the group made its way along the broad, ascending path, its members paralleled streams of water running down the mountain. They noted the small pools in which the green arrow-shaped taro plants grew. Kia’i explained that “the shoots that grow concentrically from these plants, the ohā,[35] are harvested by hand, cooked in an imu or underground oven and later formed into pa’i’ai—a thick, pasty starch that’s stored until ready for consumption. Then it’s mixed with water and pounded into poi with a specially made stone tool. Poi is our carbohydrate, eaten with the fish and vegetables from the land and sea.”
As the group moved up the hill, Kia’i pointed to the shimmering, crystal clear water tumbling from the peak of the mountain. “Hawaiians love and understand wai. We talk story about its life cycle. It begins when ocean water evaporates and creates moist air. Its vapor condenses into clouds. The Hawaiian winds, called Moa’e, which haoles call the northeast trade winds, blow the clouds into the mountains on the windward side. Wind brings the clouds over the mountains and transforms the water vapor into rain. Wai falls on the rock surfaces on which lava flows. It is permeable. Then the rainwater seeps deeper into dikes below the surface where the rock becomes less permeable and eventually holds the water in aquifers. Seawater also gets into these places, but rainwater is lighter, so it sits on top of the seawater. Between the two waters is a region of mixed, or brackish, water. Eventually the water flows back to the ocean and the cycle begins anew.”
“It’s so beautiful!” remarked Alicia.
Kia’i added, “Hawaiians are grateful to the water. Its cycle gives them the life that they enjoy. Wai gives them time for food, leisure, and fun. Hawaiians play many games like betting for taro or beads, and ulu maika.”
Both Cassie and Norah looked startled at this mention.
“It seems the ahupua’a is self-sufficient. Do you do anything to keep it functioning well?” asked Maroni, a group member.
“It takes the right knowledge, the right attitude, and harmony with the connections of land and sea and spirits of our ancestors,” smiled Kia’i.
“Also,” Kia’i said, “while each ahupua’a has its own personality, the basics of upkeep are universal. Each member of an ahupua’a—man, woman, and child—must assume his or her share of responsibility for its overall well-being. We are all part of the same community. We bond together to take care of one another. Our basic code of living: If you treat the ahupua’a well, all of us will live well. All traditions have to be ‘pono’ or right.”
Kia’i turned to Antonio and Alicia and quietly said, “You are bringing together descendants of Hawaiians who were wronged and descendants of those who harmed the wronged. The energy of trying to heal past hurts will generate good energy for the planet. Mahalo for your efforts.” At a nod from Antonio, Kia’i addressed went on to say, “Now that you have seen the beauty of the ahupua’a, let me introduce you to our kahuna.”
Twelve kahuna emerged from the wooded area into the clearing with movements so graceful that they appeared to flow toward the group as if they were being carried by a moving stream. Their melodious entry with chants and pule—their prayers and incantations—along with very dignified hula gestures, created an aura of mystery and an electric mood. Kia’i introduced each elder by name, then invited Antonio and to ask permission to address the kahuna on behalf of his gathered colleagues.
Antonio and Alicia bowed to the kahuna. “We stand before you, our Keala group, to ask your permission to undertake a mission to find ways to make amends for the wrongs our ancestors inflicted upon Hawaiians in the past. We Westerners, and our ancestors, have made grave mistakes. We denied, lied, or minimized our wrongs. Members of our group now understand that unless we address the hurt from the past that are causing present troubles, wounds will keep festering. All humans on our Earth, our only home, will suffer more and more.”
Kahuna Punahele spoke. “All too often, the Western lens has been blind to the reality of the human experiences of others.[36] To begin to mend past misdeeds, you must understand and admit with total honesty and openness how you have injured others. We accept that Keala is taking a first step.”
Antonio spoke humbly. “We are grateful. We believe we cannot heal these injuries without you. We humbly ask for your help because we imagine it is our kuleana to help repair the Kingdom of Hawaii. Will you guide us?”
Kahuna Ho’omana’o said, “We possess the wisdom to live in harmony with āina if you do not aggress against us again. Our ancestors, Ancient Hawaiians, lived in a sustainable society. We lived a life of aloha, it was our model, what you call a paradigm. We appreciated āina as a gift of a good life—sustenance, shelter, and identity. In exchange, we loved and cared for the land, and the land took care of us. Our culture engendered aloha. We were and we remain stewards of this ecosystem. Our world was as good as it gets on Earth. We were a million strong, and we were happy to share. And then along came those who would attempt genocide upon Hawaiians. Are you willing to address this?”
With tears of regret for the past misdeeds, Antonio answered, “We are,” and all the members of the group nodded their agreement.
Kahuna Ahonui spoke, “Hawaiians have a powerful sense of place. Our islands are our ancestors. Our kingdom is many square miles in the Pacific Ocean. It is one third of the globe. We traveled in our canoes and settled islands all the way to Aotearoa, or what you renamed as New Zealand. In Hawaii, we have thirty thousand lineal descendants.[37] Before our debt to nature brings us to the point of no return, what has been taken from the islands must be restored. Hawaiians have a saying, ‘Aloha aku, aloha mai—Love extended, love received.’”
Kahuna Maka related, “Some of you are descendants of self-serving outsiders who invaded us like gold rushers searching for adventure and material success which were values foreign to my ancestors. These intruders carried fatal disease and by 1900, only thirty thousand of our ancestors remained. Are you ready to imagine the pain experienced by the survivors of the dead?”
Kahuna Kawika spoke. “We have learned the hard way that not everyone has aloha. Religious zealots who came here to convert us to their God had offspring who took the land for their personal profit and power. Hawaiians lost ahupua’a, our self-sustaining lifestyle. Basic necessities were imported, not created at home. Hawaiians plummeted into poverty. We were the poorest of the poor in our own kingdom. Your profit from tourism comes from stolen land and water, and your wealth comes from inflated real estate values. You have relegated Hawaiians to the role of minimum wage workers who toil for tiny incomes to make non-Hawaiians rich. The plunderers spread misinformation and demonized us, blaming their victimized Hawaiians for their own poverty. We endured, by going underground with hula and spoken Hawaiian. Can you ask yourselves why your ancestors insisted that their religion was the right one, the only one, but many seemed to care more about material goods than spirituality and bankrupted the very people they claim they wanted to change for the better out of their love?”
Kahuna Leilani added, “Do you admit that the ‘Great Mahele’ was a giant land grab? Opportunists bought up huge plots of land to create sugarcane and pineapple plantations. They ripped out the land’s natural vegetation. They treated āina like a prostitute, pumping out pleasure for a few. Monocrops have taken over. The true stewards of Mother Earth were run off their lands.”[38]
Kahuna Kamea added, “And the haole takeover was complete when American businessmen overthrew our kingdom with the blessing of the powerful United States. Down came the Hawaiian flag and up went the American flag. Lili’u, our magnificent queen, ordered her people to be peaceful. She prevented bloodshed.”
Kahuna Hali’a chimed in, “We lost our land, our monarchy, and our independence. You snatched our natural resources, tainted our waters, polluted our air, killed off native species, and sickened and killed so many of us. Lili’uokalani never stopped crying out for justice but still maintained aloha. Will you learn from her and make her story known?”
Kahuna Loluku spoke with gravity. “Are you willing to respond to our cry for justice today, at this very moment? Westerners are using the military as well as science to continue to injure us. The American military controls one third of Hawaii’s land. American bases shelter the Pacific Fleet.[39] The military uses āina to store killer nuclear weapons. The Pacific Command uses a base to attack others as it did in Iraq and Vietnam. Pearl Harbor has been turned into Oil Harbor. Before WWII, we revered our exquisite, sacred Pearl Harbor for its pristine water abundant with pearls, fish, and all sorts of seafood. Now millions of tourists pay homage to the entombed remains of nine hundred American soldiers in the wrecked USS Arizona. But who grieves that your sacred national shrine has poured out nine quarts of oil every day since your war ship sank in 1941? You call this oil the ‘black tears of Arizona.’ You mourn your losses while you ignore the cruel reality that your ‘black tears’ continue to poison our sacred waters.”[40]
Kahuna Loluku’s words hit Antonio and Alicia hard, having to face the reality of the current militarization of Hawaii. Alicia said softly, “I know it’s not much, but ironically, a glimmer of decency has emerged since researchers in Massachusetts, the land from which the first missionaries came, are reflecting on how to stop this pollution.”[41]
Kahuna Loluku continued, “You robbed us of our revered island of Kaho`olawe.You mercilessly pounded it with thousands of killer bombs. Your rationale was that Kaho`olawe was the perfect site for target practice. Our Hawaiian dogged resistance and love for āina forced the Army to return Kaho`olawe to us. We are slowly bringing it back to life, repairing the devastation as we await more reparation funds. Are you willing to face the spirits of the birds and the insects and the plants and all of the web of life destroyed on our precious island?
“You also use science to justify your war on āina. You desecrate our mountains, our tallest mountain Mauna Kea, by erecting and maintaining a thirty-meter telescope.[42] You accuse us of being ‘anti-scientific,’ but your science does not show love of āina. Hawaiians are very scientific, but we see that the science of haoles does not always foster aloha, but war and destruction.” Kahuna Loluku stared into the group. “And I ask you, what do you offer as a model for living? A life defined by industry, computers, and competition. In your world divided between workers and owners, the owner becomes rich by using up the worker. You mass produce cheap goods and widen markets to gain material wealth for a few. In the name of profit, you mistreat and abuse āina, spoiling habitats that the Earth needs in order to provide for all of her children, human and non-human. And look at your winners! You glorify and emulate the strongest, the meanest, and the most ruthless.”
Kahuna Ho’omana’o quietly added, “Despite the battering of the Hawaiian people, despite your attempts to obliterate our communication through hula and chant, you could not annihilate our spirit. We went underground. We regrouped, strengthened ourselves, and chipped away at goals so we could return to our kuleana, namely being stewards of our land. One small victory was your apology from President Bill Clinton and the United States Congress for American participation in the overthrow of the Hawaiian monarchy. They admit that before Westerners arrived in our kingdom, we Hawaiians lived in a self-sufficient, highly organized social system with a sophisticated language, culture, and religion. These are the words of the resolution:
The Congress...apologizes to Native Hawaiians on behalf of the people of the United States for the overthrow of the Kingdom of Hawaii on January 17, 1893 with the participation of agents and citizens of the United States, and the deprivation of the rights of Native Hawaiians to self-determination;[and]...expresses its commitment to acknowledge the ramifications of the overthrow of the Kingdom of Hawaii, in order to provide a proper foundation for reconciliation between the United States and the Native Hawaiian people.”[43]
“Unfortunately, that’s as far as the apologies go,” added Kahuna Hali’a. “The story of the overthrow goes on. The newest chapter talks story about the ultra-rich takeover. As we speak, some of the affluent gobble up our coastline to build monstrous waterfront homes and vacation getaways in exclusive estates and communities with golf courses and pools that suck the life from our natural water systems. Nine-foot walls and private guard houses block public access to our ocean. This level of lifestyle greed will make it impossible to sustain life as we know it.”[44]
Kahuna Aloi continued, “When haoles blocked the bond between Hawaiians and āina, they wounded us deeply—physically, emotionally, and spiritually. Our mental distress is immense. We also see a new disease, solastalgia they call it, a form of melancholic depression that has spread in epidemic proportions among Hawaiians.[45] Many Hawaiians remember features of the Hawaii that was and know it can never come back exactly as it was. Their ohana talk story about life before contact with Westerners. Our people long for the tall tree trunks swaying in soft breezes; the perfect year-round climate; trails in the mountains with amazing treasures such as waterfalls, lush rain forests, verdant foliage, birds of miraculous colors; the mountains beckoning the soul to climb up to the skies; the energy of Le’ahi calling us to find the right path; the hale, our home, that allows us to enjoy the refreshing smells of the floral ginger-scented trade winds. Hawaii was a botanical wonder, with an endless variety of species of flowering shrubs and plants blending their bright hues to offer a pleasure beyond description to all who viewed them. And remember—nearly a million Hawaiians lived together in a sustainable world because they understood how to walk with a small footprint. We long for our return to our ‘place’ and our identity, all that you robbed from us.”
Antonio personally felt a sense of nostalgia as his thoughts flashed back to his prior life. He recalled his first encounter with the very scenery the elder described when Hawaii’s natural beauty was intact.
“Westerners spoiled Hawaii,” Kahuna Aloi added, “and are blighting the rest of the planet. How can you love the Earth and create overpopulation, pollution, genetic modification, plastic in the oceans, acidification, overfishing, deforestation, ozone depletion, and on and on and on? Making our planet uninhabitable is not love. So many are guilty of serial abuse of Mother Earth. And you have escaped the consequences of your actions. Earth is at the tipping point. Do you want to continue in your destructive ways?[46] If you do, you are cursed. Āina will be unrecognizable to you. You will long for the way that life was and know you will never be able to go back despite all your riches and power. The prophecy is that you will live the negativity of the environmental change you triggered.[47] A person’s misdeeds can cause them to become ill. This creeping disease is of your own making and your suffering will be immense. You will be total casualties of solastalgia.”
Antonio choked up and coughed out questions, “Is this inevitable? Are we too far gone? Do you believe as I do, that Hawaii is a microcosm of the planet? If we can restore Hawaii, could it be a blueprint to save our planet? Would you allow us to help?”
Kahuna Hali’a spoke. “Your astounding cumulative wealth and resulting privilege signals that you have resources that can be used for the good. If you choose to do the right thing, if you choose the proper path, if you fulfill your kuleana, you might be able to bring hope for humanity’s survival on Earth. Now, two important thoughts about wealth.
“Think. The ancient Hawaiians had real wealth. All members of our agrarian society were one with the land. We had free access to water, to nutritious food, to loving relationships—in short, to aloha. We worked hard only several hours a day so all of the collective community could share in a good life. The rest of the time we enjoyed living. We socialized, laughed, exercised, swam, hiked, and voyaged over the Pacific to settle more lands.
“Think. So many Westerners value material goods, are wage slaves, and work every day of their lives looking forward to a pleasurable retirement. And the goal of your retirement years is idealized as living the lifestyle that ancient Hawaiians possessed on a daily basis. Yet so many Westerners allege that Hawaiians are uncivilized, primitive, and impoverished. How ironic. Secretly, you envy the lifestyle of the ancients.”
Kahuna Punahele spoke up, “Are you ready to change your guiding principles from a model of big greed and me-first to a model of aloha? Are you willing to live a life of contentment and love? Then, you must be willing to make a worldwide shift to the aloha paradigm.”
Kahuna Leilani spoke. “If you are willing to try, our Kahuna Council will encourage you to follow your kuleana as it intersects with ours. But we warn you, we will no longer tolerate deceit, disrespect, and destruction. And we have something to tell you.”
Kahuna Leilani smiled. “We have a secret, a deep secret. We are protected by the energy of what we carry within us—the spirit of Lili’u and Kalākaua and all of our ancestors. We also draw on the power of our myths, or what you believe to be myths but what we know is a manifestation of truth. One of our most powerful goddesses is Pele, the Queen of Fire, the Goddess of Volcanoes. She can destroy those who disrespect her. She can move clouds and break canoes. She can bring about explosions, thunder, and rains of fire. She fights her enemies with spears of flame and hurls red hot masses of lava.[48] As a people, we understand our relationship with Pele, and the consequences of injuring her. A spiritual and cultural awakening is blossoming. The great calling together of people to protect Hawaii is flourishing. A renaissance is here.[49] Hawaiians are not alone. The spirit of our Hawaiian kahuna have bonded with the life forces of other Indigenous people and it combines and strengthens our collective wisdom. In the spirit of aloha, we want the best for all and this includes our planet.”
Antonio spoke with passion, “We want to help. I have a Hawaiian soul. What can we do?”
“We will keep the planet habitable for deserving humans. Before contact, the huge Hawaiian human population was healthy and happy and lived in harmony with āina. Our ecological footprint was small, even semi-wild. The proverb and chant ‘He Ali’i ka Āina, He kauwā ke kānaka’ speaks of the land as the ruler, the people merely servants. We also share and spread this wisdom to all who will listen through hula. Our voyaging canoe, Kialo, the gem of the Hawaiian Voyager Group, is one of the greatest gifts as Hawaiians teach other humans about non-instrumental navigation. We circumnavigate the globe, spreading ancient wisdom,”[50] noted Kahuna Aloi. “Hawaiians have always understood and been guided by the stars. Some Westerners tried to take this natural skill away from us, criminalizing navigating without instruments.”
A big smile crossed Kahuna Aloi’s face. “And we have more to tell you.” Then he laughed heartily until tears flowed from his eyes. “Did you ever consider,” he said, “that the joke is on you? Through our relationship with āina, through our knowledge of the stars, we can navigate space as well as we can navigate the ocean. At any point in time, we could choose to go to another planet and take our aloha with us. We could leave you behind in your own shit.”
Antonio blanched when he heard the Kahuna group laughing among themselves. The realization hit him that humanity had so much to lose if the Hawaiian paradigm was no more. He pleaded, “Please, please. We want to take responsibility to right the wrongs of the past. Can’t our kuleana be to work on reparations to āina and Hawaii? Can we play a role in authoring a happy ending to this story?”
Kupuna Leilani reflected, “You must get honest with yourselves. Recognize and feel the pain you inflicted. Any reparations must be based upon the spiritual, not the material.”
Antonio asked again, “Can you help us to understand what we specifically need to do?”
Kupuna Leilani continued, “What your ancestors robbed from us must be returned. We will then put things in order. We will restore our culture, language, practitioners, and educators.”
Kahuna Ho’omana’o added, “You need to learn the hula Kahiki, which honors the past and reaches out to the future. If you adapt the aloha paradigm, if Hawaiians regain their status as stewards of the Earth, it might give you a chance. We will rebuild a reciprocal relationship with the land by spreading aloha.”[51]
Kahuna Punahele added in a firm tone of voice, “The cure is simple. Correct your past wrongs. Return to a lifestyle of balance which we call pono. Solve conflicts through the art of ho’oponopono. Begin with a pula, a prayer. Make the problem public. Discuss the transgressions and the hurt they produced which continues to pollute our planet. Confess, be sorry, and ask for forgiveness.[52] We will encourage you and help you to find the way. So go forth and discuss and formulate methods of change amongst yourselves. We will reconvene when the time is right.”
The kahuna exited. Their message had been delivered. Would it be received?