Aloha Aina (def. Kingdom Patriot; love for the land)

Kahoolawe memorials

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Throughout the challenges in bringing the discussion of Mauna Kea into as many living rooms and dining rooms across the world as possible, Sacred Mauna Kea Hui has always believed in the idea that Mauna Kea is our generation’s Kahoolawe and that the unfinished work of aloha aina must be advanced continuously.

In our kanaka perception of our own cosmogony- how we came into existence- it is Mauna Kea who is the first born to Wakea.

SACRED MAUNA KEA.

After Mauna Kea come the first kalo, Haloanakalaukapalili- stillborn. Where he is buried the first kalo grows.

After Mauna Kea come Haloa, the first chief.

After Mauna Kea we see the birth of our islands and the many wonders of our Pae Aina.

We have always posed the ethical question- if we are going to malama and stand for Haloanakalaukapalili, the first kalo and the island-child Kahoolawe how can we not stand, malama, and care for their eldest sibling, Mauna Kea?

The cultural, spiritual, religious, political, environmental revolution that we have all worked hard to nurture and grow is here and at hand.

We are in the revolution.
We are the revolution.
We must continue to remember why we do what we do.

KU KA HAUULA O LUNA O KA PIKO KAULANA O KA AINA-

Our God Kukahauula is above at the summit of all the land… Mauna Kea. He is there with a host of Gods or manifestations of God.

Among other versions of this veneration Kukahauula is a male, at one time a chief of Kau and Husband to Lilinoe, his chiefess. Because for one reason or another Lilinoe was not well liked by the people she ruled over they were excommunicated out of their land and forced to live their days out on the summit of the Mauna.

Their sacred remains were interred there and deified. Lilinoe is consecrated, a sister to Poliahu, Waiau and Kahoupokane manifesting as the mist that comes down to the ground in the summit region.

During two separate instances- Kaahumanu’s time and Kamehameha III’s time- two trips were recorded in great detail by the Hawaiian language newspaper and by firsthand eye-witnesses, that these living chiefs brought out the mummified remains of their ancestors Kukahauula and Lilinoe, interred at the summit. It is an ancient Hawaiian practice to converse with the dead this way and ask advice as well as deliberate issues with them. When they were reinterred their bodies were hidden in a different place each time and to this day have not been found. But we have this record of their existence from the 19th century Hawaiian language newspapers.

Our venerated manifestations of God live on… and our sacred summit continues to be consecrated today, more than ever in the recent past. As such our spiritual manifestations continue to grow strong and continue to speak to us in even more assertive voices.

Be glad and rejoice- a world wide revolution is at hand. Let us see it through.

Never forget Kahoolawe and the accomplishments there by many still living today and those who have past- our heroes and leaders.

Never forget that there is much work left to do.

Our movement is not just Kahoolawe, not just Mauna Kea- it is ALOHA AINA. All places held sacred by kanaka are places that are held sacred because of the resources they offer. Sustainability is sacred in all ways for kanaka. They are the physical embodiment of what we call spiritual and as such, venerating our resources keeps us alive, and keeps our endangered species environment much healthier than any U.S. Federal designation of so-called protection or any “comprehensive” plan contrived by those that are really willing to industrialize our endangered species and sacred environment of the summit

With the latter we have seen only results that negatively impact these resources, while the spiritual ecology of traditional kanaka stewardship has shown to positively impact these areas.

What does common sense offer that these scientists cannot in terms of the success of spiritual ecology- the proven positive impact of kanaka stewardship versus the continuing and down-sloping trend of “scientific” stewardship?

The evidence of proven positive impact with kanaka stewardship is all there- so much so that science has to disregard and feign ambivalence to this way that works while justifying, according to an outdated and racist “pioneering mentality,” a way that doesn’t work and subsequently are encouraging ethnocide and destruction of our age old practices and endangered species environment that is the summit of Mauna Kea.

The good news is we are winning and at the very least we will leave a world wide generation of citizens more ethically and morally upstanding than those who put corporate interests before humanity as well as corporate rights before human rights.

Mauna Kea is this generations Kahoolawe and it is our responsibility to leave a better world than we inherited and that includes an improving subsistent environment.

Industrialization is not progress. Clean, Green, Independent Sustainability Is.

Mahalo for your continued support.

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Let’s change the discourse #VoteKamahana

Pictured are two memorials on Kahoolawe to Kimo Mitchell and George Helm two legendary aloha aina advocates who laid down their lives to protect our rightful lands and resources. Let us look to their fortitude and resolve and be willing to do the same if needed.

Photo by Rowland B. Reeve in Kahoolawe: Na Leo O Kanaloa (Ai Pohaku Press 1995)

4 responses to “Aloha Aina (def. Kingdom Patriot; love for the land)

  1. Thank you for the wisdom demonstrated in this article. YES, ecologically conscious stewardship! Regarding this observation:

    “We are in the revolution. We are the revolution. We must continue to remember why we do what we do.”

    I have coined the term REVEL-ution–the joyous dismantling of the oppressive structures of corporate feudalism. It is consistent with and advances the common sense wisdom of aloha aina. If this rings true to you, feel free to employ it as appropriate. In solidarity, and trying to educate Americans as my kuleana, Jon Olsen

    Liked by 1 person

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