Indigenous voices must speak for themselves. And we must listen
This reminds me of replacing the word "safe space" with "brave space" (a kumu in my island feminisms mentioned the other day). An environment to stimulate confidence to be brave enough to share our stories, with the belief that others will listen.
“I have a problem when a book comes out ‘about us, but not with us’ — when no one has consulted the family of the story or an Elder…. Our history and our stories are continually being told from a colonial perspective.”
This is the issue that reminds me of the word "ancient", speaking about us when we are in the room, but made to feel isolated as if our voice cannot be heard. Some want the art without the story, the clout without the rain.
Occasionally, I’ll stumble across an article that is seemingly well-intentioned and yet uncomfortably out of touch.
Even well intended comments, articles, etc. can cause harm. I believe its due to the silencing of Indigenous peoples and reluctance to listen and learn. Is it the perception of the ego to be kept reluctant on learning from others?
From resistance to affirmation, we arewho we were
And based on what moment of the timeline we are looking at, we can be anything we choose. Cutting the narration of "what is hawaiian or not". I believe whatever we choose to do can be made kanaka ʻōiwi.
Thus, by the 1930s the number of Hawaiian-languagespeakersbegantodropdramaticall
"Nearly 200 years ago, literacy in the Hawaiian islands exceeded 90%, making the Hawaiian Kingdom one of the most literate nations in the world." But the moʻolelo haole doesnt mention this.
From the beginning Kanaka Maoli enthusiasticallyembraced the technology of writing as a new method of recording oraltraditions
From the beginning, this has been a Hawaiian practice. Another practice added to hoʻomana ka lāhui!
There are -all kinds of ways this story seeps into our bones and ,•.11s away at our spirits, undermining our potential, eroding our , .1pacity to hold one another up and build affirming relationships 1 I, rough and across difference.
It is these stories that we have to unlearn, but can never forget. Healing does not always mean adding on to something, but removing, or unlearning. To weed out what was told to us and make room for our moʻolelo.
So how do we find the strength and the trust to tell different kinds of stories? Stories that are truthful about who we are, stories that connect us to the world, one another, and even ourselves?
Stories that connect us to ourselves. Iʻve grown up learning moʻolelo haole, which created an environment of constant unworthiness. To huli that mentality for future generations to come is pivotal and powerful.
I J'll",sed? In despair? Can't be due to centuries of sustained 111111 ,·::~ive social structures and racism-must be our supposed lack ,I 111,·ntal fitness.
Always a case of "the angry Hawaiians", goes to show their level of curiosity to learning the historic accounts of the true history of what happened on this 'āina.
But don 'tsayin the yearsto com ethatyouwou ld havelivedyour life di fferently if on lyyou hadhear d th is story.You 'veheardit now
Thats the truth about stories I guess, we have the power to do what we want with it, and it has the power to change you. In small doses, or large. Like the story of ʻUmi for example, when I hear the expression, "sit at the table like a chief", which chief? If I did not know the story of ʻUmialiloa, I wouldn't know which of my ancestors I would like to conduct myself as. Stories have that power, if we let them. They also have the power if we don't let them. What stories did we hear as children? Do they work for us or against us?
dam(n)
I enjoy the play on the word dam(n). Our intent has changed over time as humans, why? Whoʻs story is this?
Do thestorieswetell reflect theworldas it truly is, or did we simplystar toff with the wrongs tory?
I appreciate this question that can set the intent and perspective of a world view. Whoʻs story did we start with? Who told that story? Is that the story my ancestors told, if so, which ones?
I ama listener to the langu age'ssto-ries, andw hen mywordsformIammerely re telling thesam estoriesindifferentp at te rns."!
I appreciate this line especially because to speak my tongue begins with not only the ability of receiving the word, but learning how to receive it and from who I receive it. This sets the precedent on how I tell it, including who I am listening to and who I am speaking towards.