Ka Wai Ola - Office of Hawaiian Affairs, Volume 6, Number 7, 1 July 1989 — Makaku [ARTICLE+ILLUSTRATION]

Makaku

By Rocky Ka'iouliokahihikolo 'Ehu Jensen ©

Golng boldly where thousands have before

My grandmother's grandmother was a Kahuna Ma-Kani, (spirit priest), she handed down the tradition to her children. My grandmother's grandfather was a Kahuna Kahea (priest of calling), he handed down the tradition to his children. They married eaeh other. Their grandchild, my grandmother, was the last Kahuna Ma-Kani-Kahea in my family . Because of one generation of interruption, I had to retrace the steps created by thousands of generations to re-establish only the understanding of such greatness! My grandfather's grandfather was an 'Olohe lua (martial arts expert), he handed down the tradition to his children. My grandmother's grandfather was an 'Olohe ha'a (expert in sacred temple dance), and he handed the tradition down to his children and grand children, who married eaeh other. My great-grandfather was the last 'Olohe lua in my family. Because of two generations of interruption, I had to retrace the steps created by thousands of generations to re-establish only the understanding of such greatness! I could go on indefinitely, the purpose being to show that mueh of our cultural past was misplaced because of another's deception. What do these vocations have in eommon? They represent three of our Zen-Like art-forms whieh are on the verge of extinction. I say on the verge because although we don't practice the arts themselves we still retain the knowledge of eaeh working society. And, unless haste is made, these too will go the way of the dinosaurs. There were others to be sure, butthese three were the most prominent in my family. Those people who are acquainted with me know that I am a stauch advocate of reintroducing our

collective-mind to our former, tried and true philosophy. The understanding and representation of this lies in. the cullure of a given people, and that culture expressed through the higk» arts. I know that I've championed this cause endlessly, but it bears repeating, lest those arts follow the path of the 'olohe, the kalai ki'i and a variety of kahuna. In my lectures, I have tried to dissuade our people from their fear of our past— our real past. I have discouraged the romantization of our history and our key historical figures. I have tried to explain the need for delving into understanding and accepting our esoteric culture as it was, and not as it is perceived to be. Sometimes, I feel that my words have fallen on deaf ears, my reputation suffering in the attempt. We need our high arts as well as our philosophy as well as our myths but why isn't it recognized or respected? We need our ancestral imagery as well as our canoes, but why aren't they recognized or respected? As mueh as I have presented the issue to our established entities, such as SFCA, NEA, etc., I believe that the trouble lies within our own people. If we cannot understand and appreciate our own problems, how ean we expect others to assist in addressing them? We need dialogue amongst our own. But then, how do we eome to a consensus when eaeh separate ego tries desperately to outdo the other? Our revered scholar, Charles Kenn, onee asked, "Do you know why Hawaiians will never see eye to eye on anything?"Of course,I answered, "No, why?" He volutiteered, "Because, we are not unified spiritually. We are Catholics,

Mormons, Episcopalians, Protestants, etcetera, first and Hawaiians second." At one time, we were Kanaka Maoli first and foremost! Mai ka po mai 'oi 'a 'i 'o - Truth does not require belief in order to exist.

Haumea