spoke Hawaiian fluently - Ulukau

Naleen N. Andrade University of Hawaiÿi–Mänoa

Claire Asam Queen Lili‘uokalani Children’s Center

Maenette K. P. Benham Michigan State University

Kekuni Blaisdell University of Hawaiÿi–Mänoa

Robin Puanani Danner Council for Native Hawaiian Advancement

Manu Kaÿiama University of Hawaiÿi–Mänoa

J. Kehaulani Kauanui Wesleyan University

Alice J. Kawakami University of Hawaiÿi–Mänoa

Morris Lai University of Hawaiÿi–Mänoa

Teresa Makuakäne-Drechsel Kamehameha Schools

Marjorie Mau University of Hawaiÿi–Mänoa

Davianna McGregor University of Hawaiÿi–Mänoa

Manulani Aluli-Meyer University of Hawaiÿi–Hilo

Rona Rodenhurst Waimea Valley Audubon Center

Matthew Snipp Stanford University

Roland G. Tharp University of California–Santa Cruz

Jo Ann U. Tsark Papa Ola Lökahi

Linda Tuhiwai Smith University of Auckland

Ben Young University of Hawaiÿi–Mänoa

Kanalu G. Terry Young University of Hawaiÿi–Mänoa

Manuscript Guidelines

Hülili welcomes manuscripts from both established and emerging scholars involved in research on Hawaiian well-being from diverse fields such as economics, education, family resources, government, health, history, psychology, sociology, natural resource management, and religion. We welcome manuscripts with an empirical focus as well as contributions at the cutting edge of theoretical debates and practice in these fields.

Manuscripts should be addressed to Hülili, Kamehameha Schools, 567 South King Street, Suite 400, Honolulu, Hawaiÿi 96813. Please submit one hard copy along with an electronic file on CD. Any photos and charts should be submitted as 300 dpi tiff files.

Manuscripts typically must not be previously published or be under consideration with another publication. The editorial board may make exceptions for published materials that are central to the knowledge base of Hawaiian well-being and that would otherwise have limited distribution.

While there is no page limit for articles, content should be concise and relevant.

Provide an abstract of approximately 120 words.

Provide a title page with the title of the article, author’s name, author’s affiliation, and suggested running head (less than 50 characters and spaces). The title page should also include the author’s complete mailing address, email, and a brief bio.

Style consistent with the Publication Manual of the American Psychological Association (5th Edition) is preferred. Provide appropriate citations, including source citations for all tables, charts, and figures. Figures and tables are to be numbered in consecutive series (with Arabic numerals) and should be cited in the text.

Include a complete and accurate reference list at the end of the manuscript. References should be referred to in text by name and year.

Use endnotes only when necessary. Endnotes should be numbered consecutively using Arabic numerals and added at the end of the manuscript, after the references.

Utilize a Hawaiian font to display proper diacritical markings (ÿokina and kahakö) in all text, charts, endnotes, citations, and appendices.

Prior to submission, manuscripts should be checked for content, editorial style, and consistency in citations of references, tables, and figures. Manuscripts will be returned for revision at the discretion of the editors.

Authors submitting articles agree to allow Kamehameha Schools to publish the articles digitally as well as in print form. Kamehameha Schools fully honors the intellectual rights of all contributors.

editor Shawn Malia Kanaÿiaupuni

associate editor / managing editor Matthew Corry

Hülili is a multidisciplinary forum for current research that examines the nature, needs, and strengths of Hawaiians, their families, and their communities. Through collaboration and critique, Hülili fosters new connections and shared insights to mobilize greater Hawaiian well-being.

Hülili is published annually by Kamehameha Schools, Honolulu, Hawaiÿi, USA. The opinions expressed in the articles reflect those of the authors and do not represent the staff, management, or trustees of Kamehameha Schools.

Correspondence may be sent to Hülili, Kamehameha Schools, 567 South King Street, Suite 400, Honolulu, Hawaiÿi 96813.

For more information about Hülili, please visit the Hawai‘i Digital Library at www.hawaiidigitallibrary.org.

Editorial Board

HüliliMultidisciplinary Research on Hawaiian Well-Being

2006 volume 3 | number 1

Kamehameha Schools Research and Evaluation Division

From the Editor v

Invited Essays

TheHourofRemembering 9Elizabeth Kapuÿuwailani Lindsey

OnBeingHawaiian 19Jonathan Osorio

GroundingHawaiianLearners—andTeachers—inTheirIndigenousIdentity 27Monica A. Kaÿimipono Kaiwi

Research Perspectives

KaupapaMäoriResearchandPäkehäSocialScience:EpistemologicalTensionsinaStudyofMäoriHealth 41Fiona Cram, Tim McCreanor, Linda Tuhiwai Smith,

Ray Nairn, and Wayne Johnstone

CivilRightsandWrongs:UnderstandingDoe v. Kamehameha Schools 69Trisha Kehaulani Watson

contents

COVER ART:“Hoÿokupu”(Offering)byHarinaniOrme,MFA16"x16",acryliconwatercolorpaper

Hoÿokupu.Tocausegrowth,sprouting;tosprout.Hoÿokupu.Tribute,tax,ceremonialgift-givingtoachiefasasignofhonorandrespect;topaysuchtribute.(Pukui,M.K.,&Elbert,S.H.[1986].Hawaiian dictionary.Honolulu:UniversityofHawaiÿiPress.)

HoÿokupuisatraditionalprotocolamongKänaka Maoli ÿo Hawaiÿi(indigenouspeopleofHawaiÿi)thatisdictatedbyhöÿihi(respect)forthehost,land,ancestors,orgods.Itestablishesaconnectionbetweenthegiverandthereceiverthatisculturallyappropriate.

BorninHonolulu,Hawaiÿi,HarinaniOrmeearnedaBFAinprintmakingattheUniversityofHawaiÿi–Mänoa and an MFA in printmaking at the Pratt Institute in New York. Harinani’s background as aprintmakerisevidentinherdrawingsandpaintings,illustratingtherelationshipbetweenKänakaMaoliand nature. “I am proud to be Hawaiian. In creating each piece, I move toward reconnecting to myancestorsandtomyculture.”

SECTION ART: “Hoÿokipa” (Lei Greeter), “Pahu Hula” (Wooden Hula Drum), “Mahua mea Mahoe”(Mother and Twins), “Kupuna and Moÿopuna” (Teacher and Apprentice), “Kaha Nalu” (Body Surfer),and “Ke A‘o ‘Ukulele a Kua‘ana iä Kaina” (Older Brother Teaching ‘Ukulele to Younger Brother) byHarinaniOrme,MFA.

DESIGN:StaceyLeongDesign

Hülili: Multidisciplinary Research on Hawaiian Well-Being

From the Editor v

Invited Essays

TheHourofRemembering 9Elizabeth Kapuÿuwailani Lindsey

OnBeingHawaiian 19Jonathan Osorio

GroundingHawaiianLearners—andTeachers—inTheirIndigenousIdentity 27Monica A. Kaÿimipono Kaiwi

Research Perspectives

KaupapaMäoriResearchandPäkehäSocialScience:EpistemologicalTensionsinaStudyofMäoriHealth 41Fiona Cram, Tim McCreanor, Linda Tuhiwai Smith,

Ray Nairn, and Wayne Johnstone

CivilRightsandWrongs:UnderstandingDoe v. Kamehameha Schools 69Trisha Kehaulani Watson

contents

COVER ART:“Hoÿokupu”(Offering)byHarinaniOrme,MFA16"x16",acryliconwatercolorpaper

Hoÿokupu.Tocausegrowth,sprouting;tosprout.Hoÿokupu.Tribute,tax,ceremonialgift-givingtoachiefasasignofhonorandrespect;topaysuchtribute.(Pukui,M.K.,&Elbert,S.H.[1986].Hawaiian dictionary.Honolulu:UniversityofHawaiÿiPress.)

HoÿokupuisatraditionalprotocolamongKänaka Maoli ÿo Hawaiÿi(indigenouspeopleofHawaiÿi)thatisdictatedbyhöÿihi(respect)forthehost,land,ancestors,orgods.Itestablishesaconnectionbetweenthegiverandthereceiverthatisculturallyappropriate.

BorninHonolulu,Hawaiÿi,HarinaniOrmeearnedaBFAinprintmakingattheUniversityofHawaiÿi–Mänoa and an MFA in printmaking at the Pratt Institute in New York. Harinani’s background as aprintmakerisevidentinherdrawingsandpaintings,illustratingtherelationshipbetweenKänakaMaoliand nature. “I am proud to be Hawaiian. In creating each piece, I move toward reconnecting to myancestorsandtomyculture.”

SECTION ART: “Hoÿokipa” (Lei Greeter), “Pahu Hula” (Wooden Hula Drum), “Mahua mea Mahoe”(Mother and Twins), “Kupuna and Moÿopuna” (Teacher and Apprentice), “Kaha Nalu” (Body Surfer),and “Ke A‘o ‘Ukulele a Kua‘ana iä Kaina” (Older Brother Teaching ‘Ukulele to Younger Brother) byHarinaniOrme,MFA.

DESIGN:StaceyLeongDesign

Hülili: Multidisciplinary Research on Hawaiian Well-Being

Welinamekealoha,

AHawaiianproverbsays,“Höa‘eka‘ikehe‘enaluikahokuaoka‘ale,”or“showyourknowledge of surfing on the back of the wave.” This saying suggests that talkingaboutone’sknowledgeandskillisnotenough;letitbeproven(‘Ölelo No‘eau,1013).

Asresearchers,weliketheprocessofdiscovery.Wethriveonevidence.Wedesignsurveysandstudiestofindevidencethatconfirmsourhunches.Wewanttotestwhetheracertaintheoryisvalidandmeaningful.Wewanttoidentifyrelationships,show causality where possible, and grow and learn together from the growingevidencebaseofknowledgeaboutourpeople.

The 13 articles in Hülili Vol. 3 provide mounting evidence that Hawaiianperspectives matter, that Hawaiian language and knowledge systems areflourishing, and that Hawaiian identity and culture are central to Hawaiianwell-being.FromHawaiianimmersionclassroomsinKeaÿautocreativewritingworkshopsinOregon,fromtheshorelinesofLä‘ietothedoctor’sofficeinAotearoa,andfromthecourtroomsofWashington,DCtothepu‘uhonua(placeofrefuge)in traditional Hawai‘i, these articles add to the evidence base that documentsHawaiianprogressandwell-being.Thesearticlesalsoreinforcethevalueofourownvoices,ourownstories,andourownkindsofevidence.

Theveryexistenceofthispublication—nowinitsthirdvolume—givesotherkindsofevidence.ThereisevidencethatHüliliisfillinganimportantgapbyprovidingaforumforcriticaldiscussionaboutissuesfacingKänaka Maoli(NativeHawaiians).There is evidence that Hawaiian scholars, educators, and service providers areamplifying the Hawaiian voice through quantitative and qualitative research.ThereisevidencethatpeerreviewersandotherprofessionalsplaceahighvalueonHüliliandarewillingtovolunteertheirtimetoensurethequalityofthejournal.AndthereisevidencethatHüliliisspreadingininfluenceasarticlesfrompreviousvolumesarebeingcitedinotheracademicpublications.

Noneofthiswouldbepossiblewithoutthepersistence,intelligence,andmana‘o(ideas)ofthecontributingauthors,towhomweextendawarmmahalo.Wealsoencouragereaderstosubmitworkforfuturevolumesandtostrengthenthebaseofevidencethataffirmswhoweareandwherewewanttobeasaself-determiningpeople.

‘Owaumekaha‘aha‘a,

ShawnMaliaKana‘iaupuniEditor

from the editorFamily and Society

TheRolesofFamilyObligationandParentingPracticesinExplainingtheWell-BeingofNativeHawaiianAdolescentsLivinginPoverty 103Barbara D. DeBaryshe, Sylvia Yuen,

Lana N. Nakamura, and Ivette Rodriguez Stern

TheApplicationofTerrorManagementTheorytoNativeHawaiianWell-Being 127A. Kuÿulei Serna

Education

“FortheInterestoftheHawaiiansThemselves”:ReclaimingtheBenefitsofHawaiian-MediumEducation 153William H. Wilson and Kauanoe Kamanä

Makawalu:Standards,Curriculum,andAssessmentforLiteraturethroughanIndigenousPerspective 183Monica A. Kaÿimipono Kaiwi and Walter Kahumoku III

MälamanäLeoaKuÿuanäÿÖlelo:Hänai-ingaNativeHawaiianCreativeWritingCurriculum 207Brandy Nälani McDougall

Health and Environment

KaLoinaKäne:ChangesinStation,ChangesinHealth 237Bud Pomaikaÿipuÿuwaihämama Cook and Lucia Tarallo-Jensen

Hana Hou

ChangingtheCultureofResearch:AnIntroductiontotheTriangulationofMeaning 263Manulani Aluli-Meyer

ThisLandIsMyLand:TheRoleofPlaceinNativeHawaiianIdentity 281Shawn Malia Kanaÿiaupuni and Nolan Malone

Welinamekealoha,

AHawaiianproverbsays,“Höa‘eka‘ikehe‘enaluikahokuaoka‘ale,”or“showyourknowledge of surfing on the back of the wave.” This saying suggests that talkingaboutone’sknowledgeandskillisnotenough;letitbeproven(‘Ölelo No‘eau,1013).

Asresearchers,weliketheprocessofdiscovery.Wethriveonevidence.Wedesignsurveysandstudiestofindevidencethatconfirmsourhunches.Wewanttotestwhetheracertaintheoryisvalidandmeaningful.Wewanttoidentifyrelationships,show causality where possible, and grow and learn together from the growingevidencebaseofknowledgeaboutourpeople.

The 13 articles in Hülili Vol. 3 provide mounting evidence that Hawaiianperspectives matter, that Hawaiian language and knowledge systems areflourishing, and that Hawaiian identity and culture are central to Hawaiianwell-being.FromHawaiianimmersionclassroomsinKeaÿautocreativewritingworkshopsinOregon,fromtheshorelinesofLä‘ietothedoctor’sofficeinAotearoa,andfromthecourtroomsofWashington,DCtothepu‘uhonua(placeofrefuge)in traditional Hawai‘i, these articles add to the evidence base that documentsHawaiianprogressandwell-being.Thesearticlesalsoreinforcethevalueofourownvoices,ourownstories,andourownkindsofevidence.

Theveryexistenceofthispublication—nowinitsthirdvolume—givesotherkindsofevidence.ThereisevidencethatHüliliisfillinganimportantgapbyprovidingaforumforcriticaldiscussionaboutissuesfacingKänaka Maoli(NativeHawaiians).There is evidence that Hawaiian scholars, educators, and service providers areamplifying the Hawaiian voice through quantitative and qualitative research.ThereisevidencethatpeerreviewersandotherprofessionalsplaceahighvalueonHüliliandarewillingtovolunteertheirtimetoensurethequalityofthejournal.AndthereisevidencethatHüliliisspreadingininfluenceasarticlesfrompreviousvolumesarebeingcitedinotheracademicpublications.

Noneofthiswouldbepossiblewithoutthepersistence,intelligence,andmana‘o(ideas)ofthecontributingauthors,towhomweextendawarmmahalo.Wealsoencouragereaderstosubmitworkforfuturevolumesandtostrengthenthebaseofevidencethataffirmswhoweareandwherewewanttobeasaself-determiningpeople.

‘Owaumekaha‘aha‘a,

ShawnMaliaKana‘iaupuniEditor

from the editorFamily and Society

TheRolesofFamilyObligationandParentingPracticesinExplainingtheWell-BeingofNativeHawaiianAdolescentsLivinginPoverty 103Barbara D. DeBaryshe, Sylvia Yuen,

Lana N. Nakamura, and Ivette Rodriguez Stern

TheApplicationofTerrorManagementTheorytoNativeHawaiianWell-Being 127A. Kuÿulei Serna

Education

“FortheInterestoftheHawaiiansThemselves”:ReclaimingtheBenefitsofHawaiian-MediumEducation 153William H. Wilson and Kauanoe Kamanä

Makawalu:Standards,Curriculum,andAssessmentforLiteraturethroughanIndigenousPerspective 183Monica A. Kaÿimipono Kaiwi and Walter Kahumoku III

MälamanäLeoaKuÿuanäÿÖlelo:Hänai-ingaNativeHawaiianCreativeWritingCurriculum 207Brandy Nälani McDougall

Health and Environment

KaLoinaKäne:ChangesinStation,ChangesinHealth 237Bud Pomaikaÿipuÿuwaihämama Cook and Lucia Tarallo-Jensen

Hana Hou

ChangingtheCultureofResearch:AnIntroductiontotheTriangulationofMeaning 263Manulani Aluli-Meyer

ThisLandIsMyLand:TheRoleofPlaceinNativeHawaiianIdentity 281Shawn Malia Kanaÿiaupuni and Nolan Malone

The Hour of Remembering

Elizabeth Kapu‘uwailani Lindsey

correspondence may be sent to: Elizabeth Kapuÿuwailani Lindsey Email: [email protected]

This is the hour of our remembering, of our putting those parts of

ourselves that have been dismembered and disenfranchised back

together again. It is only from this place of wholeness, our holiness,

that we can dream once more. And when we dream, let it be of a

Hawaiÿi where our people are healthy and vibrant, where we no

longer kill ourselves with despair and abuse. Let us dream a Hawaiÿi,

as Dr. Manu Meyer says, “where our children are inspired to make

knowledge joyful.” And let us dream a Hawaiÿi where our land and her

resources are loved and properly cared for.

HüLiLi Vol.3 No.1 (2006)

LiNdSEy | THE HOUR OF REMEMBERING

Twenty-fiveyearsago,myfather,HenryLindsey,sharedaprophecywithmebeforehepassedaway.I’msuremanyofyouarefamiliarwiththis—thatatthe

turnofthenewdawn,whichhasbeeninterpretedasthe21stcentury,awisdomwillrisefromthisland,bornofhumilityandpono(goodness,righteousness),callingour people to hoÿi, to return, to their source. As we return, we will rememberthatwearebeneficiariesofapowerful,ancestral,andspirituallegacy.Andasweremember,wewillmeetadversitywithspirituality,andwewillriseagain.It’saprophecythatIcontinuetothinkabout.AndwhenIseeKekuniBlaisdellhere,*whowasaclosefriendofmyfather,I’mremindedofthewisdomthatwehavewithusandthewisdomthatwehavewithinus.

My father was an educator, inventor, and passionate gene-alogist.Hewasamanofuncommonhumility.WhenIwasgrowingup,hewouldoftensay,“Elizabeth,theveilissothin.Ifyoucouldseewithspiritualeyes,thenyouwouldknowthatyourancestorsareherewithyou.They’realwaysherewithyou.They’reheretoguideyou,tohelpyou,butyouhavetoaskbecausetheywon’timposethemselvesonyou.”

This evening, if we could see with spiritual eyes, then wewouldknowthatthisroomisfilledwithgreatness.Andwewouldbehumbledbythosewhosebloodpulsesthroughour

veins,thosewhohavepavedtheway,bringingustothismomentinourcollectivehistory,andwhoarealwaysthere,ifwebutseektheirguidance.AndsoasIstandbeforeyouandaloha(greet)youandacknowledgeyou,Ialsoalohaandacknowl-edge those familymemberswhoare in this roomwithyou,because it ismostimportanttoknowthatwearenotalone.Wedonothavetowalkthisjourneybyourselves.Wealwayshaveguidance,wehaveprotection,wehavealotofwisdomthatisworkingwithus,anditwouldbearrogantforustothinkwearedoingitourselves—theheightofarrogance,infact.

The veil is so thin. if you could see with spiritual

eyes, then you would know that

your ancestors are here with you.

* This article is based on a speech delivered at the 2005 Research Conference on Hawaiian Well-Being in Honolulu, Hawaiÿi.

AndsoIdirectmyremarkstoourremembering.Ourrememberingwhowereallyarewhenweoftenforgetinthiscontemporary,modern,sometimesnoisyworld.Westop remembering.We forgetwhatwe camehere tobe,whowe really are.Anditistimetotakeabreakandstarttorecallthatagain.ThroughKamehamehaSchools,wehavebecomema‘a(accustomed)totheideaofbeingbeneficiariestoasubstantialestate.Andyet,thetruthisthatwhileKamehameha’strustissubstan-tial,itdoesnotcomparetoourancestralandspirituallegacy.

Ineachofusisageneticcode—acellularmemory—ofinexplicableintelligence.Scientistsandquantumphysicistsareonlynowscratchingthesurfaceonwhatour küpuna (ancestors, elders) always knew. Our küpuna were spiritual giantswho lived with this knowledge, an innate intelligence thattheywerecocreatorswithadivinesource.Sokeenwastheirknowledgeofwhatisnowreferredtoasquantummechanicsthattheyhadtheabilitytocallforththewindsandtherainbyname.Theycouldhealthesickandcommandtheplantstoflourish.Theylivedtheprinciplesofhoÿoulu(togrow,tocausetoincrease).Asaresult,wehaveinheritedacultural,ancestral,andspiritualendowmentthatiswealthierandfarmorepowerfulthananythingthismodernworldcanoffer.

WhenIwasgrowingup,beingthatbothofmyparentswereeducators, I was raised by these old Hawaiian women inLäÿie.Andmyearliestmemoriesareofbeingtakentotheoceanwheretheywouldholdusandtheywouldspeak,alwaysinaveryhumblevoice.Theydidnothavetoshowofftoanybody.Theywenttotheoceanandtheycalledthefish,andtheywouldpray.Andwhentheywenttoplant,theyplantedaccordingtolunarcycles,andtheyblessedeverything.Theyblessedtheland,aswellastheirimplementsandtheplantsthattheywereputtingintotheground.Theyblessedallofit,andtheyunderstoodtheirresponsibilityandtheircocreatorshipwithasourcethatwassodivine.Andthatwasnotsolongago.

Andherewearenowinthe21stcentury,andwedon’trememberthenamesofthewindsandtherain.Wehaveforgottenhowtogototheoceanandspeakandcallthefishtousandtakeonlywhatweneed.Wehaveforgottenthosethings,sotheessenceofmyremarksisonourrememberingagain.Ourküpunaunderstood

Our küpuna were spiritual giants… they were cocreators with a divine source.

Twenty-fiveyearsago,myfather,HenryLindsey,sharedaprophecywithmebeforehepassedaway.I’msuremanyofyouarefamiliarwiththis—thatatthe

turnofthenewdawn,whichhasbeeninterpretedasthe21stcentury,awisdomwillrisefromthisland,bornofhumilityandpono(goodness,righteousness),callingour people to hoÿi, to return, to their source. As we return, we will rememberthatwearebeneficiariesofapowerful,ancestral,andspirituallegacy.Andasweremember,wewillmeetadversitywithspirituality,andwewillriseagain.It’saprophecythatIcontinuetothinkabout.AndwhenIseeKekuniBlaisdellhere,*whowasaclosefriendofmyfather,I’mremindedofthewisdomthatwehavewithusandthewisdomthatwehavewithinus.

My father was an educator, inventor, and passionate gene-alogist.Hewasamanofuncommonhumility.WhenIwasgrowingup,hewouldoftensay,“Elizabeth,theveilissothin.Ifyoucouldseewithspiritualeyes,thenyouwouldknowthatyourancestorsareherewithyou.They’realwaysherewithyou.They’reheretoguideyou,tohelpyou,butyouhavetoaskbecausetheywon’timposethemselvesonyou.”

This evening, if we could see with spiritual eyes, then wewouldknowthatthisroomisfilledwithgreatness.Andwewouldbehumbledbythosewhosebloodpulsesthroughour

veins,thosewhohavepavedtheway,bringingustothismomentinourcollectivehistory,andwhoarealwaysthere,ifwebutseektheirguidance.AndsoasIstandbeforeyouandaloha(greet)youandacknowledgeyou,Ialsoalohaandacknowl-edge those familymemberswhoare in this roomwithyou,because it ismostimportanttoknowthatwearenotalone.Wedonothavetowalkthisjourneybyourselves.Wealwayshaveguidance,wehaveprotection,wehavealotofwisdomthatisworkingwithus,anditwouldbearrogantforustothinkwearedoingitourselves—theheightofarrogance,infact.

The veil is so thin. if you could see with spiritual

eyes, then you would know that

your ancestors are here with you.

* This article is based on a speech delivered at the 2005 Research Conference on Hawaiian Well-Being in Honolulu, Hawaiÿi.

AndsoIdirectmyremarkstoourremembering.Ourrememberingwhowereallyarewhenweoftenforgetinthiscontemporary,modern,sometimesnoisyworld.Westop remembering.We forgetwhatwe camehere tobe,whowe really are.Anditistimetotakeabreakandstarttorecallthatagain.ThroughKamehamehaSchools,wehavebecomema‘a(accustomed)totheideaofbeingbeneficiariestoasubstantialestate.Andyet,thetruthisthatwhileKamehameha’strustissubstan-tial,itdoesnotcomparetoourancestralandspirituallegacy.

Ineachofusisageneticcode—acellularmemory—ofinexplicableintelligence.Scientistsandquantumphysicistsareonlynowscratchingthesurfaceonwhatour küpuna (ancestors, elders) always knew. Our küpuna were spiritual giantswho lived with this knowledge, an innate intelligence thattheywerecocreatorswithadivinesource.Sokeenwastheirknowledgeofwhatisnowreferredtoasquantummechanicsthattheyhadtheabilitytocallforththewindsandtherainbyname.Theycouldhealthesickandcommandtheplantstoflourish.Theylivedtheprinciplesofhoÿoulu(togrow,tocausetoincrease).Asaresult,wehaveinheritedacultural,ancestral,andspiritualendowmentthatiswealthierandfarmorepowerfulthananythingthismodernworldcanoffer.

WhenIwasgrowingup,beingthatbothofmyparentswereeducators, I was raised by these old Hawaiian women inLäÿie.Andmyearliestmemoriesareofbeingtakentotheoceanwheretheywouldholdusandtheywouldspeak,alwaysinaveryhumblevoice.Theydidnothavetoshowofftoanybody.Theywenttotheoceanandtheycalledthefish,andtheywouldpray.Andwhentheywenttoplant,theyplantedaccordingtolunarcycles,andtheyblessedeverything.Theyblessedtheland,aswellastheirimplementsandtheplantsthattheywereputtingintotheground.Theyblessedallofit,andtheyunderstoodtheirresponsibilityandtheircocreatorshipwithasourcethatwassodivine.Andthatwasnotsolongago.

Andherewearenowinthe21stcentury,andwedon’trememberthenamesofthewindsandtherain.Wehaveforgottenhowtogototheoceanandspeakandcallthefishtousandtakeonlywhatweneed.Wehaveforgottenthosethings,sotheessenceofmyremarksisonourrememberingagain.Ourküpunaunderstood

Our küpuna were spiritual giants… they were cocreators with a divine source.

thetruedefinitionofmana—thatwhichmanifeststhepowerofthedivine.Andourancestorswerethekeepersofthiswisdom,thekeepersofthislight,andnowthis is our kuleana. It is our responsibility to remember again so that we havesomethingtopassontofuturegenerations.

Itismymana‘o(thoughts,opinion)thatthegreatestlossourpeoplesustainedhadless todowith landorashift inpoliticalandeconomicstrength, thoughthoseweresignificantissues.Thegreatertragedyhasbeenthepsychological,emotional,andspiritualtraumawehaveendured.JonOsoriowroteaterrificbookbrilliantlytitledDismembering Lähui (Honolulu,2002).Todismembermeanstotear,pull,orcutapartlimbs.Asdisturbingasitsounds,thisiswhathappenedwhenHawaiiansassimilatedintoaculturethatwasforeigntous.

Webecamedisenfranchisedonamultitudeof levels, themost tragicbeingourspiritualdismemberment.ForthoseofyouwhohavenotyetreadOsorio’sbook,Isuggestyoudo.Init,hepoignantlyrecountsaculturalunraveling.Andso,thiscalling forus to return toour source, to rememberwhoweare andwherewe

comefrom,andwhatourinheritanceis—ourtruespiritualand cultural inheritance—is so important because it callsforth the parts of ourselves that have been dismemberedanddisenfranchised,sothatwebecomewholeagain.Andinthatwholeness,webegintohealoncemore.

Whenwetalkabouthealingandwholeness,andwelookatitthroughnativeeyes,itisverydifferentfromaWesternpointofview.Itisaboutbringingallofustogetherinsuchawaythatwearenolongerfragmented.Evenineducation—andIamgratefulforDavidSing’swisdominguidingmyownstudies—workingonmydissertationwasdifficult, there’ssomuchthat’sEurocentric.Weusemeasurementsthatarenottruetous.Theyseparatethings,theycompartmentalize

things.“Youdothis,andthathasnorelationshiptothis.”Wheninfact,anativemindwilltellyouitisallinterconnected.Theonlywayyoucanseeawholepictureistolookatitholisticallyandnotseparateitout.

A native mind will tell you it is

all interconnected. The only way you

can see a whole picture is to look at

it holistically and not separate it out.

WhenIwasworkingonmyPhD,therewasawomaninCaliforniawhocoinedthe term “indigenous science.” Her argument was that our measurements areas importantandasaccurateasmeasurements thatonewouldcallEurocentric,exceptthatwedonotgiveourindigenousmeasurementsvalue.Wesortofdismissthem,andwethinkthereareotherwaysoflearningandotherwaysthataremoreimportant, or more valuable than our own. And we dismiss ourselves in theprocess.

Regardingourwholenessandcomingtogethertobehealed,oneofmy favoritequotations is, “wedonotattract thatwhichwewant;weattractthatwhichweare”(JamesAllen).Letmerepeatit:Wedonotattractthatwhichwewant;weattractthatwhichweare.Quantumphysicsandquantummechanicsareshowingthatfrequencyattractslikefrequency.Asimpleexamplewouldbe how many people say, “I want more money. I want moremoney, I need more money.” And yet, they are still runningon the idea of lack and scarcity. We see examples of peoplewhohavewonlotteries.Theyhavea lotofmoneyandthen,afewyearslater,they’velostitallbecausethereisanunderlyingcurrentbasedonlackandscarcity.

Whenwelookatourwholeness,wehavetodigdeepandgobacktothecoreofwhatisdrivingusandwherewearewoundedandwhereweneedtobewhole,andbecomeempoweredagain.Ifourcurrentconditionsarenotwhatwewant,thenwemustbecomethechangeweseek.IfwhatwewantisanempoweredHawaiiannation,thenwemustfirstbecomestronginandofourselves.Ifwhatwewantistouniteourpeople,thenwemustho‘oponopono(correct,setright)ourownlivesfirst.Ifwhatwewantisahealthycommunity,thenwemustcommitourselvestobeingwell,tobecomingwellandwhole.Thisisourkuleana.Itisaprivilegethatisnotreservedforjustaselectfewwithinourcommunity.Weareallresponsibleforthis.Totakecareofourselvessothatwecantakecareofourfamilies.Andasweareabletotakecareofourfamilies,wecantakecareofourcommunity.Forasoneofusheals,weallbecomemorewhole.Asoneofusexcels,wealladvanceasapeople.Andasoneofusisstrengthened,weareallempowered.

if what we want is an empowered Hawaiian nation, then we must first become strong in and of ourselves.

thetruedefinitionofmana—thatwhichmanifeststhepowerofthedivine.Andourancestorswerethekeepersofthiswisdom,thekeepersofthislight,andnowthis is our kuleana. It is our responsibility to remember again so that we havesomethingtopassontofuturegenerations.

Itismymana‘o(thoughts,opinion)thatthegreatestlossourpeoplesustainedhadless todowith landorashift inpoliticalandeconomicstrength, thoughthoseweresignificantissues.Thegreatertragedyhasbeenthepsychological,emotional,andspiritualtraumawehaveendured.JonOsoriowroteaterrificbookbrilliantlytitledDismembering Lähui (Honolulu,2002).Todismembermeanstotear,pull,orcutapartlimbs.Asdisturbingasitsounds,thisiswhathappenedwhenHawaiiansassimilatedintoaculturethatwasforeigntous.

Webecamedisenfranchisedonamultitudeof levels, themost tragicbeingourspiritualdismemberment.ForthoseofyouwhohavenotyetreadOsorio’sbook,Isuggestyoudo.Init,hepoignantlyrecountsaculturalunraveling.Andso,thiscalling forus to return toour source, to rememberwhoweare andwherewe

comefrom,andwhatourinheritanceis—ourtruespiritualand cultural inheritance—is so important because it callsforth the parts of ourselves that have been dismemberedanddisenfranchised,sothatwebecomewholeagain.Andinthatwholeness,webegintohealoncemore.

Whenwetalkabouthealingandwholeness,andwelookatitthroughnativeeyes,itisverydifferentfromaWesternpointofview.Itisaboutbringingallofustogetherinsuchawaythatwearenolongerfragmented.Evenineducation—andIamgratefulforDavidSing’swisdominguidingmyownstudies—workingonmydissertationwasdifficult, there’ssomuchthat’sEurocentric.Weusemeasurementsthatarenottruetous.Theyseparatethings,theycompartmentalize

things.“Youdothis,andthathasnorelationshiptothis.”Wheninfact,anativemindwilltellyouitisallinterconnected.Theonlywayyoucanseeawholepictureistolookatitholisticallyandnotseparateitout.

A native mind will tell you it is

all interconnected. The only way you

can see a whole picture is to look at

it holistically and not separate it out.

WhenIwasworkingonmyPhD,therewasawomaninCaliforniawhocoinedthe term “indigenous science.” Her argument was that our measurements areas importantandasaccurateasmeasurements thatonewouldcallEurocentric,exceptthatwedonotgiveourindigenousmeasurementsvalue.Wesortofdismissthem,andwethinkthereareotherwaysoflearningandotherwaysthataremoreimportant, or more valuable than our own. And we dismiss ourselves in theprocess.

Regardingourwholenessandcomingtogethertobehealed,oneofmy favoritequotations is, “wedonotattract thatwhichwewant;weattractthatwhichweare”(JamesAllen).Letmerepeatit:Wedonotattractthatwhichwewant;weattractthatwhichweare.Quantumphysicsandquantummechanicsareshowingthatfrequencyattractslikefrequency.Asimpleexamplewouldbe how many people say, “I want more money. I want moremoney, I need more money.” And yet, they are still runningon the idea of lack and scarcity. We see examples of peoplewhohavewonlotteries.Theyhavea lotofmoneyandthen,afewyearslater,they’velostitallbecausethereisanunderlyingcurrentbasedonlackandscarcity.

Whenwelookatourwholeness,wehavetodigdeepandgobacktothecoreofwhatisdrivingusandwherewearewoundedandwhereweneedtobewhole,andbecomeempoweredagain.Ifourcurrentconditionsarenotwhatwewant,thenwemustbecomethechangeweseek.IfwhatwewantisanempoweredHawaiiannation,thenwemustfirstbecomestronginandofourselves.Ifwhatwewantistouniteourpeople,thenwemustho‘oponopono(correct,setright)ourownlivesfirst.Ifwhatwewantisahealthycommunity,thenwemustcommitourselvestobeingwell,tobecomingwellandwhole.Thisisourkuleana.Itisaprivilegethatisnotreservedforjustaselectfewwithinourcommunity.Weareallresponsibleforthis.Totakecareofourselvessothatwecantakecareofourfamilies.Andasweareabletotakecareofourfamilies,wecantakecareofourcommunity.Forasoneofusheals,weallbecomemorewhole.Asoneofusexcels,wealladvanceasapeople.Andasoneofusisstrengthened,weareallempowered.

if what we want is an empowered Hawaiian nation, then we must first become strong in and of ourselves.

Does it strike you as ironic that we, who come from an ancient and powerfullineage,nowseekrecognitionfromagovernmentthatisculturallyimmature(justafewhundredyearsold),morallybankrupt,andspirituallyimpoverished?Wearespendingsomuchtimerightnowdebatingtheissueofpoliticalsovereigntywheninfactour truesovereignty, thisea (sovereignty, independence),canneitherbegrantedtousnorstrippedfromus.Eachofusholdsthekeytoourownfreedom.Whenwebecomethechangeweseek,thenandonlythenwillwetrulybeabletodetermineour future.Whatever formour futuregovernment takes, itmustbebasedonafoundationthatisbornoutofpersonalsovereignty.

Thenotionof“crabsinabucket”1isanoldidea.Itisalie.Letitgo.Igrewuphearingpeoplesay,“Oh,thoseHawaiians,they’reso lazy.Ah,youknow,crabs inabucket.”And ifyouhear itoftenenough itbecomes the truth.Andallof a sudden,oneday I woke up and thought, “That is a lie!” Yet we buy intoitandplayitoutlikeitisthetruth.Weseeoneanother,andsometimesweseesomeonewithinourcommunitywhostartsto advance, and if we are running on the notion of lack andscarcity,wearenothappyforthem,becausebycomparison,wethinkwearefailing.Thatisalie.Thatisamentalitybasedon

scarcity.Whenwecanbegintocelebratethatsomeoneisbeginningtoexcel,andwesay,“Thankyou,becauseyouareshowingmethatthebarishighernowandIcandomore,”thenweknowwearebecomingwholeandwell.Whenpeoplearegettingstrongerandstartingtospeakupandwecelebratetheiraccomplishments,we are getting well. We have had enough. There is no more time for us to beplayingsmall.Ourcommunitydoesnotneedanymorevictims.Andwedonotneedtobevictimizinganybodyelse.Whatweneedistogetstrongerandbetterandtostopmakingapologiesforit.

Nature is reallybrilliant. It is audacious, andbold, andauthentic.Forexample,wouldastardiminishitsownlight?Doyouthinkthereisastarintheskythatsays,“Idon’twanttoshinetonight.Idon’tfeellikeit.I’mtoobright,andIdon’twanttomaketheotherstarsfeelbadaboutthemselves.”Isthatnotastupididea?Oraflower—abud—thatsays,“I’mhavingabadday.Idon’tthinkI’mgoingtobloomnow.”Whythendowecontinuetonegateourselves?Hereweare,partofthissystem,andwethink,“Youknow,ifI’malittletoobright,they’renotgoingtobehappywithme.Idon’tthinkI’mgoingtodoitnow.”Weplaysmall.And

There is no more time for us to be

playing small.

ourcommunitydoesnotneedforustoplaysmallanymore.Thereisadifferencebetweenha‘aha‘a(humility)andthiskindoffalsehumility.Thereisthisegothatdrivesuswhereweareacting.Itisnotauthentic.

Mychallengeforusallistobeauthentic.Comeintoyourlifeasyouweremeanttobe,tobewhoyouwereborntobe.Stopmakingexcusesforwhoyouare.Bebrilliant,becauseweneedyoutobebrilliant.Weneedyoutobestrong.Weneedyoutobesmartandtobeeverythingthatyoucanbeandtostopnegatingyourselves.

Whenpeoplestartsteppingupandstartshiningbrightly,itgivesotherpeoplepermissiontodothesame,andthenwebegintocelebrateoneanotherinareallyhonestway.Wedonothavetositatthebackoftheroomandsay,“Youknow,she’sashow-off.”She’snotreallyashow-off,you’rejustfeelingkindofbadforyourself.Weseeitallthetimeinourcommunity.Wedonothave toplaysmallanymore,andwemustnot.Thoseofthenextgenerationdonotneedthatofus.Frankly,itisnotthatattractive.

Whenwestarttogetmorehonest,wewillsay,“Youknowwhat,thisiswhereIamrightnow,andI’mdoingthebestIcan.ThereareareasIcanimproveupon,butIamdoingthebestIcantoday,andtomorrow,it’sgoingtobebetter.AndthereasonI’mdoingthisisbecauseIknowthatIwasborntodosomethingwithmylife.AndwhatIamgivingbacktothiscommunityisthebestthatIhaveofme.”Whenwehavethisattitude,allofasuddenwegrowastrongandhealthycommunity.

Sothisisthehourofourremembering,ofourputtingthosepartsofourselvesthathavebeendismemberedanddisenfranchisedbacktogetheragain.Whenwebecomewholeandarehealing,wecandreamagain.Andwecandreambigthistime.Wedonothavetodreamsmalldreams.Wecandreamreallybig.Andwhenwedream,letitbeofaHawai‘iwhereourpeoplearehealthyandanimatedagain,wherewenolongerkillourselveswithself-doubt,poordiets,andabuse.Adearfriendofmine,ManuMeyer(personalcommunication,2005),wrotesomethingIreallylove.Thisiswhatshesaid:

Be brilliant, because we need you to be brilliant. We need you to be strong.

Does it strike you as ironic that we, who come from an ancient and powerfullineage,nowseekrecognitionfromagovernmentthatisculturallyimmature(justafewhundredyearsold),morallybankrupt,andspirituallyimpoverished?Wearespendingsomuchtimerightnowdebatingtheissueofpoliticalsovereigntywheninfactour truesovereignty, thisea (sovereignty, independence),canneitherbegrantedtousnorstrippedfromus.Eachofusholdsthekeytoourownfreedom.Whenwebecomethechangeweseek,thenandonlythenwillwetrulybeabletodetermineour future.Whatever formour futuregovernment takes, itmustbebasedonafoundationthatisbornoutofpersonalsovereignty.

Thenotionof“crabsinabucket”1isanoldidea.Itisalie.Letitgo.Igrewuphearingpeoplesay,“Oh,thoseHawaiians,they’reso lazy.Ah,youknow,crabs inabucket.”And ifyouhear itoftenenough itbecomes the truth.Andallof a sudden,oneday I woke up and thought, “That is a lie!” Yet we buy intoitandplayitoutlikeitisthetruth.Weseeoneanother,andsometimesweseesomeonewithinourcommunitywhostartsto advance, and if we are running on the notion of lack andscarcity,wearenothappyforthem,becausebycomparison,wethinkwearefailing.Thatisalie.Thatisamentalitybasedon

scarcity.Whenwecanbegintocelebratethatsomeoneisbeginningtoexcel,andwesay,“Thankyou,becauseyouareshowingmethatthebarishighernowandIcandomore,”thenweknowwearebecomingwholeandwell.Whenpeoplearegettingstrongerandstartingtospeakupandwecelebratetheiraccomplishments,we are getting well. We have had enough. There is no more time for us to beplayingsmall.Ourcommunitydoesnotneedanymorevictims.Andwedonotneedtobevictimizinganybodyelse.Whatweneedistogetstrongerandbetterandtostopmakingapologiesforit.

Nature is reallybrilliant. It is audacious, andbold, andauthentic.Forexample,wouldastardiminishitsownlight?Doyouthinkthereisastarintheskythatsays,“Idon’twanttoshinetonight.Idon’tfeellikeit.I’mtoobright,andIdon’twanttomaketheotherstarsfeelbadaboutthemselves.”Isthatnotastupididea?Oraflower—abud—thatsays,“I’mhavingabadday.Idon’tthinkI’mgoingtobloomnow.”Whythendowecontinuetonegateourselves?Hereweare,partofthissystem,andwethink,“Youknow,ifI’malittletoobright,they’renotgoingtobehappywithme.Idon’tthinkI’mgoingtodoitnow.”Weplaysmall.And

There is no more time for us to be

playing small.

ourcommunitydoesnotneedforustoplaysmallanymore.Thereisadifferencebetweenha‘aha‘a(humility)andthiskindoffalsehumility.Thereisthisegothatdrivesuswhereweareacting.Itisnotauthentic.

Mychallengeforusallistobeauthentic.Comeintoyourlifeasyouweremeanttobe,tobewhoyouwereborntobe.Stopmakingexcusesforwhoyouare.Bebrilliant,becauseweneedyoutobebrilliant.Weneedyoutobestrong.Weneedyoutobesmartandtobeeverythingthatyoucanbeandtostopnegatingyourselves.

Whenpeoplestartsteppingupandstartshiningbrightly,itgivesotherpeoplepermissiontodothesame,andthenwebegintocelebrateoneanotherinareallyhonestway.Wedonothavetositatthebackoftheroomandsay,“Youknow,she’sashow-off.”She’snotreallyashow-off,you’rejustfeelingkindofbadforyourself.Weseeitallthetimeinourcommunity.Wedonothave toplaysmallanymore,andwemustnot.Thoseofthenextgenerationdonotneedthatofus.Frankly,itisnotthatattractive.

Whenwestarttogetmorehonest,wewillsay,“Youknowwhat,thisiswhereIamrightnow,andI’mdoingthebestIcan.ThereareareasIcanimproveupon,butIamdoingthebestIcantoday,andtomorrow,it’sgoingtobebetter.AndthereasonI’mdoingthisisbecauseIknowthatIwasborntodosomethingwithmylife.AndwhatIamgivingbacktothiscommunityisthebestthatIhaveofme.”Whenwehavethisattitude,allofasuddenwegrowastrongandhealthycommunity.

Sothisisthehourofourremembering,ofourputtingthosepartsofourselvesthathavebeendismemberedanddisenfranchisedbacktogetheragain.Whenwebecomewholeandarehealing,wecandreamagain.Andwecandreambigthistime.Wedonothavetodreamsmalldreams.Wecandreamreallybig.Andwhenwedream,letitbeofaHawai‘iwhereourpeoplearehealthyandanimatedagain,wherewenolongerkillourselveswithself-doubt,poordiets,andabuse.Adearfriendofmine,ManuMeyer(personalcommunication,2005),wrotesomethingIreallylove.Thisiswhatshesaid:

Be brilliant, because we need you to be brilliant. We need you to be strong.

Postcolonialisnotaphysicalplace,itisamentalone.Weknowthatthingsarenotimprovingformanyofus.We’vebecomeaccustomedtoeatingpoorly.Wedieearly.Weareunhealedwithinourfamilies.Icegripsus.Werepresentthemajority inourprisons.Wekillourselveswithself-doubtandself-loathing.Weareoftenpolemic(whichmeanswearegiventodisputing),becauseitisourwayofreactingtoourerasure(ourbecominginvisibleinourownland).

WhatIseehappeningistheturningofthetidenow,whichreallyexcitesme,justas the prophecy predicted and foretold that would happen. We are witnessingwithinourcommunityareawakening.Meyeralsosaid,

More and more of us are affirming instead of protesting.There is a resurgence in our culture and our language.An unprecedented number of books by Kanaka Maoliauthors and scholars are changing our understanding ofhistory, philosophy, sociology, anthropology, psychology,politicalscience,andeducation.Displaced,dismissed,anddisengaged, we are now becoming rooted, acknowledged,and animated. We are a culture. We have a language ofinnateknowing.Andwemustspeakitsothatweourselvescanhearbecausehearingchangesus.

We must speak it so that we can hear ourselves, and as we hear the language,itchangesusonacellular level.Andscientistsarefinallydiscoveringwhatourancestors have known for centuries. There is a scientist in Japan by the nameofMasaruEmotowhohasdonesomephenomenal researchcalledThe Hidden

Messages in Water(Hillsboro,OR,2004).Hetalksabouthowthingsshiftaccordingtothelanguageweuse.ItisespeciallyimportantthateducatorslookatEmoto’swork. He demonstrates that we change as we hear different language, so thatwhenwestarthearinglanguagethatisempoweringandallowsandinvitesustobeinspired,wewillcreatearippleeffectthroughourcommunitythatinspiresotherpeople.It’sjustwhathappens,andthatispartofwhatquantumphysicsisabout.Ididnotknowmuchaboutquantumphysicsuntilafewyearsago.Ihavelearnedthat we affect one another’s lives physiologically, emotionally, and spiritually.

Therearephysicalresultsthatcannowbemeasured,thatwecanchangeaswebegintothinkdifferently.Aswebegintospeakdifferently,weaffectchangeindramaticways.

Letusdream.LetusdreamaHawai‘iwherewecometoknowthatallknowledge,all reason, all theories, and all ideas are simply interpretations. Think about it.IstudiedbooksatKamehamehaSchools thatwerewrittenbypeoplewhowerenotKanaka Maoli(NativeHawaiian),whowereinterpretingideasofourhistorywithout having mastery of the language. We were studying from these booksthinkingthatwasthetruth.Nowwearegoingbackandrevisitingsomeofthesebooksandrealizingtheyarenotentirelyaccurate.Remember, there was a time when people were saying, “Theworldisflat,”andtheythoughtthatwasthetruth.Andallofasudden, someone came along and said, “I don’t think so.” Sowecanchallengeit.Theseideasaresimplyinterpretations.Thegoodnewsisthatwearenowtheinterpreters.Wegettointerprettheideascomingoutofbooks.Wedonothavetobuyitall;wehavetoquestionwhetherornotit’sright.Weneedtoensurethatour interpretation of the world is based on the values handeddownbyourküpuna.

Mayweexercisecooperationratherthancompetition.Mayanewleadershipbebornthatbridges thepoliticalandsocioeconomicdivide that’s longdominated theseislands.Maypono,notconflict,ruleourlives.Mayourwealthbefoundingivingthebestofourselvestotheworld,ratherthanhowmuchwecanaccumulate.

LetusdreamaHawaiÿi,asMeyer(personalcommunication,2005)said,“whereour children are inspired to make knowledge joyful.” Let us dream a Hawai‘iwhereourenvironmentandherresourcesarelovedandmanagedproperlyasourancestorsdemonstratedtheycanbe.LetusdreamaHawai‘iwherealohabecomesthe intelligencewithwhichwemeet life,and letusneveragainstopdreaming.Fortogetherwehaveakuleanaandasacredrighttomälama(care),notonlytosustainbuttoenrich,andtopassontofuturegenerationsthevastlegacywehaveinheritedfromourancestors.Maythistorchofwisdomburnbrightlywhileinourstewardshipandcarryonasitwasprophesieditwouldbe—thatattheturnofthe

May our wealth be found in giving the best of ourselves to the world.