This Land is your Land This Land is my Land

This Land is my Land, This Land is your Land

The early Hawaiian Land Tenure: Upon the arrival of Captain James Cook in 1778 the eight major Hawaiian islands were divided into several independent chiefdoms, each controlled by an ali’i nui or supreme chief. The ali’i nui of each island owned all of the lands in which they controlled. After selecting their land the ali’i nui would divide the remaining land amongst his warrior chiefs. The warrior chiefs would then divide the land in their possession to their followers or supporters. This practice continued all the way down to the native tenant. However, it was recognized by all of the people that the lands given by the ali’i could be taken away. It was also known that upon the death or defeat of the chief in your kingdom the lands could be re- apportioned.

The main landholding was the ahupua’a, a triangular slice of land running from the mountain in the center of an island to the seashore. Most ahupua’a contained all the resources necessary for life. Every ahupua’a owed taxes in the form of produce, crafts, and labor, to the chiefs who “owned” the land.

In 1824 King Kamehameha III was challenged by foreigners about the rights of owning land. The missionaries who arrived in the 1820 also strove to change the system of land tenure, so they could acquire lands in fee simple. The Great Mahele took place in 1848 in which time King Kamehameha III divided lands with 245 chiefs/ Konohiki’s. By 1850 all foreign residents obtain the right to own and sell land.

There has been many changes since The Great Mahele (Mahele Nui) which brings us to the concerns of many Hawaiians who believe that the state has not lived up to their obligations towards the revenues of ceded lands that are suppose to benefit native Hawaiians. In reading the article written by Susan Jaworoski I agree that it is important to identify ceded lands, and it’s purpose, but I also believe that revenues should be dispersed to benefit all Hawaiians not just what the government defines as “Native Hawaiians” such as The Hawaiian Homes Commission Act which the government disregarded the blood quantum request of no less than 1/32 by Prince Jonah Kūhiō Kalaniana’ole.

Work Cited

Paul Nāhoa Lucas. Orginal Land Titles from The Mahele Nui

Susan Jaworowski. Ceded Lands . Legislative Reference Bureau State of Hawaii,
LRB Notes No. 02-03 29 July 2002

Is Music the Universal Language

Kehaulani M. Rand
HWST. 290V
September 22, 2008


“Is Music the Universal Language?”

One person's spoken language might sound like gobbled gook to another - but when it comes to music do we beat to a common evolutionary drum? Could music be the universal language - linking minds across cultures and ancestral time? And, which came first - music or language?

I believe music is history... Music usually reflects the environment and times of its creation, often even the country and or cultural feeling. Music allows all human beings to create emotion.

As I reflected on the handouts, and link sites given in class on music, I think about the evolution of our music as Kanaka Maoli. As a teen I loved the sweet melody of the song Kaulana nā pua. I could sing the words, but I never understood the meaning. I knew it was written about feelings against annexation towards the United States, but it wasn’t until I read it again while reading “From a Native Daughter” that I really began to understand that this song was written as a protest, with words such as “Do not put the signature on the paper of the enemy.” It sounds so sweet in Hawaiian. However, unless you know the language you would probably think it was just another sweet Hawaiian song about the beauty of the islands. As we travelled trough the renaissance period, of the late 70's we began to hear songs like “Hawaii 78” sung by Braddah IZ, and how he expresses the words “How would they feel” speaking about our ancestors, and how they would feel about the changes that has happened in Hawaii. Today we are hearing music of the younger generation through rap, and reggae. For example the song “Ea” sung by Sudden Rush is not a sweet melodic Hawaiian song, but their message is pretty straight forward “Hawaiians tell me what you want. Ea!” The other music shared for the class to listen to was by Big Island Conspiracy with similar messages as the above mentioned songs, but a country flare with proper English spoken throughout the songs.

Is Music the Universal Language? Some may argue or disagree, but for Kanaka Maoli it has been a part of our culture from the beginning of time with the kumulipo (creation chant), and genealogy chants that were recited, and pass down from generation to generation. I recognize how important our chants were in perpetuating our history, and I realize that music will continue to perpetuate our history, and allow us to voice our emotions for future generations.

"History is written by the Victors"

Kehaulani M. Rand
HWST. 290V
September 15, 2008


“History is written by the Victors”
Winston Churchill


Quoted by Winston Churchill “History is written by the Victors.”
According to the above quote. How has US History affected Hawai’i and her people? On January 14, 1893 John L. Stevens connived a small group of non-Hawaiian residents of the Kingdom of Hawaii, including citizens of the United States, to overthrow the indigenous and lawful Government of Hawaii. This was the beginning of American History for the native people of Hawaii. Following the overthrow in 1896 all Hawaii public and private school instructions were taught only in English. Hawaiians believed that it was the plan of the white man (haole), to take their language & culture so they would loose their identity, and soon they would be forced to learn about their history according to the “Victors.”


In reading “From a Native Daughter” by Haunani-Kay Trask I felt very huikau (confused) about our school system (DOE), because for generations we the Hawaiian people native to this land we call Hawaii have not been taught about the history of our homeland, but that of a western culture. As Haunani Trask articulates, “Hawaiians are not of the West. We are of Hawai’i nei.” I agree with Haunani! Hawaiians are from Hawai’i nei, but as Jonathan Osorio defines huikau (confusion) he explains why there are many Hawaiians that feel huikau (confused) about what being Hawaiian means. He goes on to say “It isn’t ancestry and it isn’t cultural proficiency, being Hawaiian is ultimately about not wishing to be anything else. “

In doing some research about education and history, I found an interesting article about Iraq’s History. In 2003 with the dismissal of former President Saddam Hussein, US officials said that teachers in Iraq could finally teach a more factual account of historical events. Question is: Whose account would that be?
As I continued to read I found out that soon thereafter, US-appointed Iraqi educators removed an entire swath of 20th-century history from Iraqi history books. Some people in Iraq don’t agree with these changes, and others are for the changes, saying that they don’t what their children to remember the horrible past.

I don’t agree with removing history from text books. If it were written by the people of the land or country, it should remain as their history. However, I feel for the people of Iraq because they too will be huikau (confused) about their history if they let the “Victors” change their history.

For Hawaii I believe our public and privates schools should be filled with text books about Hawaiian history told by people who know the language, and culture. Our future generations should be taught the truth about their history.

Works Cited
Haunani-Kay Trask. From a Native Daughter. University Of Hawaii Press.

Jonathan Osario. On being Hawaiian. University of Hawai’i-Manoa.

Asquith, Christina. “Turning The Page On Iraq’s History.” Csmonitor 4 November 2003. http://www.csmonitor.com/2003/1104/p11s01-legn.html

Water (Wai)

Kehaulani M. Rand
HWST. 290V
September 7, 2008


Water (Wai)



The thought of not having enough water for future generations is a scary thought! Did our kupuna have to worry about these issues in their time? Everything our kupuna did had a purpose! Malama ka ‘aina was not just a saying on a bumper sticker it was a way of life. As mentioned in the story “From a Native Daughter” our kupuna “fished and planted by the moon; shared all the fruits of their labors, especially their children; danced in great numbers for long hours; and honored the unity of their world in intricate genealogical chants”. “They flourished until the coming of the haole (whites).”

Some may ask, what does that have to do with the water issues we are faced with today? The bottom line is that our kupuna knew how to utilize all of their resources by just using what they needed. When they fished they only caught enough to feed their family, they never took more than needed. They knew that water was sacred because it was the source of life, so they preserved their water as if it were gold. Today we use water as if we have an endless supply stashed away. I live in Kihei, and I always hear people complaining about the over use of water on the south side. They complain about the hotels, the lush landscaping of the surrounding community, and especially the golf courses. I have to agree to an extent with all of the above as I’m as guilty as everyone else with the same complaints.

However, these decisions have been made by people who have the power, and money to continue these developments. Question is, how do we help in the fight for what’s important to our future generations. I do know that kihei has its own water catchments to supply brackish water to Wailea golf course I’m not sure about the other golf courses on the island. “Not that I agree with having 17 golf courses on the island of Maui”. What I’m saying is, if that can be done for a golf course then why can’t that be done for residents in the community, and the rest of the island to use brackish water for their gardens, and landscaping?

In conclusion I feel that we can all do our part in conserving water if we focus on the future, and stop complaining about the past. I also believe that if we continue to educate our young, they will be the voices in making decision for the future of our island, and mālama ka ‘āina will become a way of life again!

Works Cited
Haunani-Kay Trask. From a Native Daughter. University Of Hawaii Press.