- E ‘Opu Ali‘i
Summer 2015
Issue No. 1
TMT
Is It Really Science vs. Culture?
Wholly Noni
Auntie Gladys Rodenhurst Teaches How to Prepare Noni
Hawai‘i's Houseless
Humanizing Our Less-Fortunate ‘Ohana
Continuing Traditions
Club President Leimalama Lee Loy Shares Mana'o as a Trust Beneficiary
COVER STORY
Upholding Queen Emma's Mission
HOW TO REACH E ʻŌpū Aliʻi E ʻŌpū Aliʻi - Magazine a project of the 'Iolani Guild of the Hawaii Episcopal Diocese a Hawaii-based 501(c)3 nonprofit organization GENERAL INQUIRY kathy.xian@ thecathedralofstandrew.org WEB www.iolaniguild.com MAILING ADDRESS 'Iolani Guild c/o Episcopal Diocese 229 Queen Emma Square Honolulu, Hawai‘i 96813 DISCLAIMER E ʻŌpū Aliʻi, the 'Iolani Guild, the Episcopal Diocese, its Publisher, and Editors cannot be held responsible for errors or consequences arising from the use of information contained herein; the views and opinions expressed do not necessarily reflect those of these organizations, Publisher, and Editors neither does the publication of advertisements constitute any endorsement by these organizations, Publisher, or Editors, of the products advertised.
The 2015 'Iolani Guild Board Members: (from left to right starting from the top) Janice Motoshige, Kathryn Xian, C. Ku'uleimomi Cummings, Hartwell Lee Loy, Beatrice Fitzpatrick, Leimalama Lee Loy, and Kilani Ventura. Missing from this photo: Laurie Lee and Gladys Rodenhurst
E ʻŌpū Aliʻi - Volunteer Contributors EDITOR Kathryn Xian PHOTOGRAPHERS Kai Markell Janice Motoshige Chase Simmons Jennifer Vehia Wheeler Kathryn Xian MAGAZINE LAYOUT Kathryn Xian CONTRIBUTING WRITERS Meghan Au C. Ku'uleimomi Cummings Ha‘aheo Guanson Noelani Goodyear Ka‘opua Leimalama Lee Loy No‘eau Peralto Jennifer Vehia Wheeler Kathryn Xian
- E ‘Opu Ali‘i
The official quarterly magazine of the 'Iolani Guild Summer 2015
Issue No. 1
Punaz NONI Aunty Gladys teaches us the value of noni and other life lessons
Page 11 features 9
poetry & prose
Humble Roots:
5
by Kathryn Xian
11 Punaz Noni:
Talk Story with Leimalama Lee Loy
17 Queen Emma and Sacred Maunakea by Noʻeau Peralto
29 Kūlia i ka Nuʻu:
Embracing Our Kuleana for Hawaiian Girls’ Educational Success
by C. Kuʻuleimomi Cummings
Kakaʻako Uncle
by Noelani Goodyear-Kaʻopua
Learning to Prepare Noni and Other Life Lessons by Kathryn Xian
21 A Question of Purpose:
Reflections of Mauna a Wakea by Jennifer Vehia Wheeler
25 City Down, Rise Up, and Remember by Meghan Leialoha Au
27 Music Is Peace by Haʻaheo Guanson
E ʻŌpū Aliʻi| 2
contents 5
Kakaʻako Uncle
9
Humble Roots:
by Noelani Goodyear-Kaʻopua
Talk Story with Leimalama Lee Loy by Kathryn Xian
11 Punaz Noni:
Learning to Prepare Noni and Other Life Lessons by Kathryn Xian
17 Queen Emma and Sacred Maunakea by Noʻeau Peralto
21 A Question of Purpose:
Reflections of Mauna a Wakea
Queen Emma and Catherine Workman Shirley Staley founded the 'Iolani Guild in 1863 www.iolaniguild.org
by Jennifer Vehia Wheeler
25 City Down, Rise Up, and Remember by Meghan Leialoha Au
ACKNOWLEDGEMENTS
A special mahalo to Ian Lind for contributing photos of his grandmother, Heleualani Cathcart, and her time as a student at St. Andrew's for C. Kuʻuleimomi's article Kūlia i ka Nuʻu: Embracing Our Kuleana for Hawaiian Girls' Educational Success.
27 Music Is Peace by Haʻaheo Guanson
29 Kūlia i ka Nuʻu:
Embracing Our Kuleana for Hawaiian Girls’ Educational Success
by C. Kuʻuleimomi Cummings
32 Memories from My Calabash by Leimalama Lee Loy
E ʻŌpū Aliʻi | 3
Another special mahalo goes to Janice Motoshige for contributing photos for Auntie Leimalama Lee Loy's article Memories from My Calabash.
contributors Meghan Au
Meghan Leialoha Au grew up in Koʻolaupoko, Oʻahu. She practices lomilomi & lāʻau lapaʻau and spends time on the family farm in Waiāhole with Hanāle Bishop. She is finishing her MA thesis in Hawaiian Studies on historical trauma, current health situations and healing for Kānaka Maoli individuals, families and communities.
C. Ku‘uleimomi Cummings
C. Ku‘uleimomi Cummings is a kanakauchinanchupinay educator, researcher and activist from Wailua, Kauaʻi. A graduate of the Kamehameha Schools and Mills College, Cummings has created college-level economics curriculum for Native Hawaiian high school students, coauthored research on educational programs for Hawaiians, conducted analysis for the decennial databook Ka Huakaʻi, and served on the editorial staff of Hūlili, a multidisciplinary research journal on Hawaiian well-being.
Ha‘aheo Guanson
Ha‘aheo Guanson is a Peacemaker and the cofounder of the Pacific Justice & Reconciliation Center, a nonprofit working on creating and advocating for a culture of nonviolence and peace for the children of Hawai‘i and the world. She helps to coordinate the Harmony Health and Wellness
program in partnership with the ‘Iolani Guild and the Cathedral of St. Andrew, as well as the Pacific Peace Forum. Ha‘aheo is an International nonviolence trainer and advocate. She teaches Peace Studies at the University of Hawaii.
Noelani Goodyear Ka‘opua
Noelani GoodyearKaʻōpua was raised by the ahupuaʻa of Kalihi and Heʻeia. She teaches politics at UH Mānoa. Noe is the author of The Seeds We Planted: Portraits of a Native Hawaiian Charter School and the co-editor of A Nation Rising: Hawaiian Movements for Life, Land and Sovereignty and The Value of Hawaiʻi, 2: Ancestral Roots, Oceanic Visions.
Leimalama Lee Loy See article on page 5
Kai Markell
Kai is a talented emerging photographer who has captured many beautiful moments at some of the most important Hawaiian gatherings on Oʻahu.
No‘eau Peralto
Noʻeau was born in Waiākea, Hilo, and has grown into adulthood in his kulāiwi of Koholālele, Hāmākua. Noʻeau is a founding member of Hui Mālama i ke Ala ʻŪlili (huiMAU), and is currently a student in the PhD. program in Indigenous Politics at the University of Hawaiʻi at Mānoa. E ʻŌpū Aliʻi| 4
Chase Simmons
Chase is a professional photographer with a heart for social justice. Last year he released a series of photos humanizing the exposing the plight of our less fortunate ʻohana who live houseless in Kakaʻako, which led to the public awareness of the troubles facing housless families with children.
Jennifer Vehia Wheeler
Jennifer Vehia Wheeler was born and raised in Waiau, central Oʻahu, where she learned to develop aloha ʻaina and connection to the Pacific. She has a deep passion for Hawaiʻi, the Pacific and justice of our Moana. She is proud to call Hawaiʻi home and is dedicated to community work in the Islands.
Kathryn Xian
Kathryn is a proud new member of the ʻIolani Guild Board. Her background centers on nonprofit work helping survivors of human trafficking and houseless families. She is also a member of Chapter at St. Andrew's Cathedral, Chair of Social Justice Ministry, and a devout Episcopalian.
[poetry & prose]
Kaka‘ako Uncle
by Noelani Goodyear-Ka‘opua
M
y friend, Kathy Xian, had been inviting me to come down to serve the Kakaʻako houseless community for some time, and finally a few months ago, I heeded the call.
were very present in my mind. I could not imagine how much harder this would be for a family living in a two-person tent on the sidewalk, with no running water nearby.
The first time I went, my friend's family and mine walked around the makeshift neighborhood distributing diapers, fruit, cookies and water. The thing that struck me hardest was that most of the residents are families with children.
Just come sit down with us. Talk story. Socialize and get to know us. Jus like food, how you know how goin tase? You gotta try um!...
One loving daddy was talking to his six-monthold baby girl, who had gorgeous curly black hair, under the shade of a small tarp while her mama laid down in the tent beside them. I wondered what it was like for this new mom to leave the hospital after giving birth and to return home with her baby to this tent. I had recently given birth myself, so the physical challenges of recovering from childbirth and attending to the roundthe-clock needs of an infant
It made me so angry to think that we live in a society that finds it acceptable to send newborn babies, mothers, elders with chronic diseases, or anyone, out onto the street—and then on top of that to criminalize and stigmatize them. When we volunteer, we think that we are going to feed the houseless folks. E ʻŌpū Aliʻi | 5
But we too are being fed. On my last visit, I got to share amazing conversations with a number of folks, some who had been houseless for only a few months and others who had been on the streets for years. What the experience has taught me above all else is that our stories are not so different. I talked to one uncle who grew up in Kalihi, just like me. When I asked him what is one thing he would tell people in power, he said: “Just come sit down with us. Talk story. Socialize and get to know us. Jus like food, how you know how goin tase? You gotta try um!” Our conversation made me laugh, cry, and want to shake everyone I know into seeing this injustice and the lack of basic respect for humanity that is occurring in our islands. More than that, I wanted everyone I know to see the aloha that this uncle still carries, despite his hard life. We too should offer such aloha. He inspired me to write this poem.
photo: Chase Simmons. Visit his site at: https://www.facebook.com/pages/Chase-Simmons/649257541786550?fref=ts
He has two daughters just like me. Been on the streets for 13 years since his youngest turned 18 Now in this community of 500 people living in 107 tents and lean-tos on 3 streets he sits shirtless on the curb, tossed into a faceless pile of figures gentle eyes and voice obscured beside a mirrored glass edifice to health that can’t afford its $8 million annual mortgage, but
will never be evicted to make room for Marshallese families on whose islands U.S. nuclear warheads blasted the equivalent of 3,200 Hiroshimas, creating a cancer center in the Pacific, An elite research unit that will never cure the real malignance of imperialism— militaries and markets, invading, consuming, extracting, expanding, selling lies that our ability to heal cannot be found in our own waters, our stones, our greens, our prayers, our salt.
E ʻŌpū Aliʻi| 6
Noelani Goodyear-Ka‘opua
Uncle tells me he is Filipino not Marshallese, and the police raided their whole community “clipped and dumped” ropes, tarps, mats, backpacks so Hawai‘i 5-0 could project a Pacific paradise into 116 million Americans homes while council bills 42 and 43 sweep the streets of an estimated 4,712 houseless people tourists buy aloha shirts made in Indonesia lei kukui from the Philippines coconut water from Thailand without having to see salty brown faces. Heaps of inequality, bulging, degrading like weathered plastic bags left out on the street. So we sit just outside Waikiki developers claim nine city blocks for “urban-island” hipsters Their Kaka‘ako 85,000 square-feet of curated retail and restaurant space
they call “Salt” has no taste to me. Uncle reminds me an ocean of stories cannot be contained by their numbers “Sit down with us. Talk story. Socialize and get to know us. Jus like food, how you know how goin tase? You gotta try um!” E pu pa‘akai kakou Na kaheka, salt pans, replaced by highrises In their shadow we gather the ‘ono of seldom-spoken memories that pack flavor like patis broth seeping into the edges of my pa‘i ‘ai, fatty pork belly braising bitter melon. You have two daughters just like me. They are in the softness of your speech the salt in the single drop hesitating upon your cheek.
E ʻŌpū Aliʻi | 7
our tears may be insufficient to heal this place, Uncle, our places our families but we will catch them in an ‘umeke filled with genealogies ‘olena and limu kala. pikai release
pray the rising seas take the waste a koe no na pua i‘a and the little fish remain. v More writings by Noelani may be found here:
The Seeds We Planted: Portraits of a Native Hawaiian Charter School
www.upress.umn.edu/book-division/books/the-seeds-we-planted
A Nation Rising: Hawaiian Movements for Life, Land and Sovereignty https://dukeupress.edu/A-Nation-Rising/index.html
The Value of Hawaiʻi, 2: Ancestral Roots, Oceanic Visions http://www.uhpress.hawaii.edu/p-9143-9780824839758.aspx
FACTS ON HAWAII'S HOUSELESS • According to the 2015 Point-In-Time Count, the unsheltered homeless count was 1,939, up nearly 19% from 2014 and nearly 63% from 2009. The sheltered homeless count was 2,964, down nearly 4% from 2014 but up about 21% from 2009.
• According to the University of Hawaii's 2014 Homeless Services Utilization Report, of the total 14,282 homeless clients served in the state of Hawai‘i in the 2014 fiscal year, about half were persons in families (47%). One in four homeless service users were children. • Most Houseless persons are local, those from the mainland living in Hawaii less than 1 year equal 6% of the Houseless population, or 615 persons (ibid). • Most Houseless persons do not suffer from mental illnesses or drug addiction, but for those who do, are many times excluded from emergency shelter due to prohibitive admission requirements (e.g. lack of ID, inability to pay monthly shelter fees, unable to obtain TB clearances). • Many Houseless persons cannot enter shelter because of intake restrictions, loss of proper identification documentation, directly resulting from City Raids, or medical clearances required for shelter. • Sit-Lie and other criminalization laws focused on the Houseless are unconstitutional and ineffective in "encouraging" the Houseless into shelter. City raids on the houseless also contribute to the trama of homelessness and result in confiscation and disposal of identification documents. E ʻŌpū Aliʻi| 8
[interview]
Humble Roots Talk Story With Leimalama
A
untie Leimalama Lee Loy, current president of the ‘Iolani Guild, has big plans for this diocesan club started over 150 years ago by Queen Emma and Catherine Workman Shirley, wife of Bishop Thomas Staley. Over the years ‘Iolani Guild has suffered a stagnation of sorts, slowing down in membership recruitment and good governance, things that Auntie Lei is committed to improving in the coming year. If you know her, you know that her small frame belies a formidable force combining firm resolve with
photo: Kathryn Xian
a deep sense of aloha. If anyone can oversee such a transition to a new era for the ‘Iolani Guild, it certainly would be Auntie Lei. The ‘Iolani Guild currently operates with an endowment of $80,000, which funds an annual scholarship program for worthy applicants to attend St. Andrew’s Priory. Auntie Lei was born to struggling and troubled home in 1933 to a family of four on welfare. Her father spent minimal time with the family and when E ʻŌpū Aliʻi | 9
he was present, Auntie Lei remembers an atmosphere of fear rather than love. She and her siblings lived with few luxuries and often shared meals gathered from what little rice they could afford accompanied by what fruit their trees bore in their back yard. “When we walked home from school and saw the utility man climbing up the pole next to our house, we knew that we wouldn’t have electricity for a while. But it was living in this poverty that really propelled my mother to ensure that we were educated.”
Auntie Lei entered St. Andrew’s Priory when she was six-years-old and graduated in 1951. She was able to afford tuition as a recipient in need for the Queen Lili‘uokalani Trust. “I have very fond memories of the nuns who took care of me there and I would always help them wherever they needed an extra hand at school.” Upon graduating from the Priory, she maintained strong desire to attend college, but her family could not afford the tuition, so she enlisted in the Women’s Army Corps, spending three years in military service in Honolulu during the Korean War. “Nobody really knows what it’s like to live a tough life until you go through it,” she said recounting her experience in the segregated south during her basic training at Fort Lee, Virginia. “It was the first time I encountered discrimination along with the blacks and it was frightening to me. I was only 18 at the time. But I stuck it out because I had to.” Her service enabled her to attend college under the GI Bill, enrolling at the University of Hawaii where she received her Bachelors
in Arts in Sociology and then her Master’s Degree in Social Work in 1960. “I wanted to give back because I had been so fortunate being a trust recipient of QLCC.” After her studies she went to work for the trust that changed her life. She and four other women, Ha‘i Hutton, Margie Carlson, Betty Ann Rocha, and Grace Contrades became QLCC’s outreach
After her job at QLCC, she became an Oahu Administrator at the State Department of Human Services where she eventually retired after 41 years.
Auntie Lei has been a member of St. Andrew’s Cathedral for three decades and as president of the ‘Iolani Guild, has bright plans for its future. “I would like to see more membership Nobody really for the Guild to continue its long history, started by knows what Queen Emma over 150 years ago. I also have strong it's like to live feelings of connection to a tough life Queen Lili‘uokalani who became club president after until you go her overthrow. She was president for seventeen through it... years. Since I benefitted so greatly from her trust, I feel it’s important to continue that legacy. It’s important to social workers, based out keep [our queen's] memory of a tiny house on Young alive.” v Street. “At that time, we were the only social workers going out into the field to work with families suffering For information on how you from abuse, youth truancies, may join the ‘Iolani Guild, health care issues, and the please email: like. I have fond memories of our little house that was info@iolaniguild.org our office. It’s not like the big offices they have today. It has grown so much.” E ʻŌpū Aliʻi| 10
[kūpuna corner]
Punaz Noni
Learning to Prepare Noni
and Other Life Lessons by Kathryn Xian
H
awai‘i has an untapped resource for the knowledge of nature, connection to the land, and the healing it offers. That resource is our kūpuna. Many kūpuna of old, such as the late Mary Kawena Pukui and Nana Veary, held Christian beliefs and maintained a harmonious balance between the Christian faith and their uniquely Hawaiian connections to nature and spirituality. This love of God’s creation
and of all living things in it miraculously survived the generations despite the near decimation of the Kānaka Maoli population due to colonization and systemic racism. But we still rarely find opportunities to learn from these wise elders.
of mega-churches and evangelical profiteering of scripture and faith that we commonly see in American denominations sweeping the nation. In contrast, the knowledge from kūpuna is away from the stage— gentle, humble, filled with prayer, and always thankful As a rule, kūpuna never to our creator God in all personally profit from their things. knowledge. To do so would be anti-thetical to God’s way. As an editor of this It’s a refreshing credo amidst newsletter, my decision to the insatiable popularity write about the lives and E ʻŌpū Aliʻi | 11
knowledge of our kūpuna is meant to revive interest and continue traditions passed down by our most untapped resources, so that we may never forget. Younger generations are always faced with the kūleana of carrying on important lessons handed down to us from our elders.
us due to old age. Not true for Auntie Gladys. At 89, she prances around the kitchen like someone half her age. “I hate to cook,” she says, as she preps the utensils and bowls needed for the noni lesson. “Though I miss my husband dearly, I’m relieved that I don’t have to cook anymore. My daughter invites me to dinner every night.” Auntie
Last April, my partner and fellow ‘Iolani Guild member, ...I always miss Momi and I, were invited by my husband Auntie Gladys Rodenhurst to learn the art of preparing the most noni for healing purposes. At 89-years-young, Auntie when I hear Gladys passionately attests songs from to the many health benefits of this relatively unknown when we were fruit. She claims correctly prepared noni addresses younger... a host of ailments when taken topically or internally, including diabetes, arthritis, cancer, shingles, cuts and points to another house on bruises, fever, headaches, her property that belongs high-cholesterol, and more. to her daughter. After she blends the noni into a pulp, Her mental acuity is she pours it into a strainer extremely impressive over a steel bowl. “I was a as is her physical fitness professional woman. I hate for her age. My own late cooking.” Auntie Gladys grandmother passed away pauses for a moment as if at the age Gladys is now, and drifting away in thought. “I she was unable to walk for always miss my husband the most of her final year with most when I hear songs from E ʻŌpū Aliʻi| 12
when we were younger. I miss him dearly.” I can’t help but to get a little misty-eyed, listening to Auntie Gladys' talk about her late husband. I rememember my smallkid days listening to my grandparents singing old Hawaii tunes on the patio after dinner while I lay on my favorite lawn chair, counting the constellations, like how my grandmother taught me. My grandfather, usually a gruff old sort, strumming away melodically on his Martin ‘ukelele as he sang in happy harmony with my ever-classy grandmother in her evening dress—glasses of vodka on the rocks sitting on the patio table. I miss them dearly, too. “Do you two write?” Auntie asks seemingly out of context to the lesson at hand. “Yes, we do.” I responded. “Good,” she says, “because when you refer to people in a sentence, you must refer to them as ‘who’ not ‘that.’ I come across so many articles, even the President’s speeches that use the
word ‘that’ in reference to people.” And she’s right, people are people, not things. While for a second, I thought this was a nonsequitur moment, I quickly saw the value of that little tidbit of mana‘o. So much of our modern culture has separated us from each other and even dehumanized us in our climate of profit and gain, overriding the real value of life in human interaction and connection with each other. “Yes, auntie, we won’t make that mistake.”
It makes sense that Auntie Gladys imparts her knowledge so generously to us and we do not take this opportunity to learn from her lightly. A lot of important information and healing qualities can be lost in the commercial processing of store-bought Hawaiian remedies. And this kind of mana‘o you just can’t find on Google.
For those interested in learning the art of preparing noni, Auntie Gladys will be holding a workshop on Saturday, August 8th 2015 in the Von Holt Room after the General Meeting.
The ‘Iolani Guild will be asking for a $12 donation per participant which will be donated to the scholarship program of the ‘Iolani Guild to help provide tuition As effective as Auntie’s noni support to students in need is for healing, she makes to attend St. Andrew's Priory sure that the most effective School. v treatment with noni always comes with prayer.
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AUNTIE GLADYS'S NONI WORKSHOP WHEN: Saturday, August 8, 2015 WHERE: Von Holt Room, St. Andrew's Cathedral SUGGESTED DONATION: $12 per person RSVP: board@iolaniguild.org
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Join the‘Iolani Guild
‘Iolani Guild's History The Guild was created by Queen Emma and Catherine Staley, wife of the first Anglican Bishop in Hawaii, in February of 1863, to "encourage good health and proper living among all residents in the Islands, particularly among the needy [and] sick.”
What is the ‘Iolani Guild? ‘Iolani Guild is a devotional and philanthropic Society of the Episcopal Church in Hawai'i committed to: 1. supporting the ‘Iolani Guild scholarship program currently for students of native Hawaiian and other Polynesian heritage at St. Andrew’s Priory School, 2. supporting an annually designated outreach ministry of the Guild, 3. daily personal prayer and Bible study, encouraging all members to do as much as personally able to in the Hawaiian language, 4. regular attendance in Sunday worship in our home churches and encouraging use of the Hawaiian language in our local churches in the liturgy, 5. personally honoring and actively encouraging the commemoration of Ali‘i members and supporters of the Guild and the Diocese in our home parishes.
The initial club was first named Ko Hawaii Cathedral ‘Ahahui Ho’olauna and consisted of its two founders and twenty other women. The ‘Iolani Guild Scholarship Fund was established by Queen Emma to help young women of Native Hawaiian ancestry complete their education at St. Andrew's Priory. Each year, ‘Iolani Guild awards a $3500 tuition scholarship to a student who demonstrates academic achievement and financial need. The Guild is the oldest registered club at the Cathedral of St. Andrew's Episcopal Diocese in Hawaii having had both Queen Emma and Queen Lili‘uokalani and past Guild presidents.
FAQ Q: Do you have to be female or Hawaiian to join? A: No, club membership is open to all people. Q: Do you have to be a member of St. Andrew's? A: While you do not have to be a member of St. Andrew's to join, you do need to have been baptized Episcopalian in order to become a voting member. Non-voting memberships are available to any applicant regardless of faith affiliation.
FOR MORE INFORMATION, CONTACT: membership@iolaniguild.org Give a gift to the ‘Iolani Guild: www.iolaniguild.org/donate E ʻŌpū Aliʻi | 15
PONO SOAP was started by members of St. Andrew's Social Justice Ministry Every PONO SOAP purchase benefits houseless families in Honolulu. In the last quarter of 2014, we helped house 11 houseless persons including 7 children at high risk for human trafficking. In 2015, Hawaii was ranked with one of the highest rates of homelessness, per capita, in the U.S.—the fastest growing population: families with children. PONO SOAP is more than just a health and beauty product from Hawaii, it’s a justice movement. And, IT TAKES A VILLAGE. Join our movement to end poverty in Hawai‘i, one ‘ohana at a time. — the PONO SOAP team
Commercial Soap vs. Organic Soap The skin is the largest organ of your body, capable of absorbing the constant wear and tear of everyday life. It’s build to last, but did you know that most subject their skin to unnecessary chemicals that break down the skin’s resiliency and defense? It’s true. Commercial soap and even some that claim to be “natural” contain harmful chemicals in preservatives, perfumes, and the dreaded carcinogen “SLS” (sodium lauryl sulfate) and “SLES” (sodium laureth sulfate), which has been linked to cancer, neurotoxicity, organ toxicity, skin irritation and endocrine disruption.
of debate, the real issue is the cumulative effects of these elements on the skin and body. We use soap every day to keep clean and healthy, but if the chemicals in soap have a cumulative effect on our skin that poisons and breaks down its defenses, we’re in deep trouble. We expose our skin to soap every day, multiple times a day. So understanding what’s in the soap we buy is crucial.
At PONO SOAP, we take pride in our organic, ethically sourced ingredients and we never add any preservatives, chemicals, SLS, SLES, While the short term effects of SLS, SLES, perfumes or artificial dyes that may harm and other chemicals in soap are a point the skin. www.ponosoap.com v E ʻŌpū Aliʻi| 16
[feature]
Queen Emma and Sacred Maunakea By Noʻeau Peralto
K
nown poetically by many names, Mauna a Wākea (or Maunakea) stands proudly as the highest peak, and piko, in all of Oceania. This mountain, home to a multitude of akua, or elemental forms, has long inspired the thoughts and aspirations of those who have been fortunate enough to experience its awesome grandeur. “Kānaenae no ka Hānau ʻana o Kauikeaouli,” a birth chant composed for Kauikeaouli (Kamehameha III), presents the genealogy of Maunakea and Hāloa, showing the direct familial relationship between Kanaka ʻŌiwi and ka mauna a Kea, the mountainchild of Wākea. Born of the union between Papahānaumoku and Wākea, Mauna a Wākea is an elder sibling of Hāloa, the first aliʻi. As such, both the Mauna and Kanaka are instilled, at birth, with particular responsibilities to each other. This relationship is reciprocal, and its sanctity requires continual maintenance in order to remain pono, or balanced.
The highest, most sacred regions of Mauna a Wākea are situated within the ahupuaʻa of Kaʻohe, Hāmākua, and Humuʻula, Hilo. As Hawaiʻi’s most prominent peak, Mauna a Wākea is the piko that connects us to the heavens—it is the first to be touched by the rising sun’s morning rays and the first to receive the highest clouds’ life-giving waters. Upon its summit reside the akua water forms of Kāneikawaiola, Poliahu, Lilinoe, and Waiau, among others, who collectively form a predominant source of the island’s fresh water aquifer. This important source of wai is perhaps alluded to in the name of the ahupuaʻa Kaʻohe, defined as “the bamboo,” another kinolau, or physical manifestation, of Kāne, which was utilized for holding and transporting ceremonial waters. As such, maintaining a pono relationship with the Mauna, and the akua of the Mauna, ensured continued health and abundance for the ʻāina as a whole.
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In 1882, ʻEmalani Kaleleonālani Naea Rooke—Queen Emma—continuing in the traditions of her chiefly Hawaiʻi island lineage, embarked on a strenuous huakaʻi for this very purpose. Ascending the steep Mauna trail to the piko o Wākea, Kaleleonālani is said to have immersed herself completely in Waiau’s sacred waters at the “hena o nā kuahiwi,” perhaps conducting a hiʻuwai, or bathing ceremony. In honor of the Mōʻīwahine (Queen), a series of mele were composed to commemorate and chronicle this huakaʻi. One such mele piʻi kuahiwi, “A Maunakea ʻo Kalani,” begins with four lines as follows: A Maunakea ʻo Kalani ʻIke maka iā Waiau Kēlā wai kamahaʻo I ka piko o ke kuahiwi The Royal One was at Maunakea To see the lake, Waiau That amazing body of water At the very peak of the mountain Like the piko on our own bodies, Mauna a Wākea represents our physical and spiritual connections to past, present, and future generations. Waiau, in particular, where some ʻohana deposit the piko of newborn keiki, embodies this procreative continuum, as the convergence of akua, ʻāina, and kanaka. “When Emma immersed herself in Waiau,” argue ʻŌiwi scholars and Kumu Hula, Kīhei and Māpuana de Silva, “she entered the piko wai kamahaʻo of her ancestorgods, the wondrous liquid point of union from which all kanaka descend. She was reconnected; she was nourished; she was
reborn.” Hānau ka mauna. The mountain, thus, gave birth to her. In essence, Kaleleonālani’s huakaʻi of returning to the piko, Mauna a Wākea, was one of personal and conscious transformation, renewal, and rebirth in which the hiʻuwai served a very specific purpose. Hiʻuwai, according to respected Kumu Hula and scholar Dr. Pualani Kanakaʻole Kanahele, “is the idea of returning back to the womb to again be innocent, without distractions. Therefore, the return to the fluid of the earth is the solvent to dissipate all negativity and distractions… before approaching any kuleana of great importance.” This return to the womb came at a critical time for Kaleleonālani, not long after the death of her kāne, Mōʻī Alexander Liholiho (Kamehameha IV), and her son, Albert Edward Kauikeaouli. Kalākaua had been elected as Mōʻī over Kaleleonālani six years earlier, and had recently embarked on his own huakaʻi around the world. Many Kānaka, however, remained loyal to the Mōʻīwahine, despite Kalākaua’s victory. As a staunch opponent to increasing American and missionary political influence in the islands Kaleleonālani was viewed by her supporters as “the more reliable champion of the kingdom’s independence.” Considering the vastly different destinations of each aliʻi’s huakaʻi, it is quite clear that each envisioned a fairly different route for the lāhui’s uncertain path ahead. As deSilva and deSilva simply put it, “Kalākaua went around the world; Emma countered by going to the piko of the Hawaiian world.”
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As portrayed in this and other mele piʻi Maunakea like it, the huakaʻi of the aliʻi ʻaʻe kuahiwi to the piko and back to the ancestral taproot along the ala kāpekepeke was fraught with challenge, both physical and spiritual. This is a huakaʻi to which ʻŌiwi today can collectively relate. Our journey as Hawaiian people to mālama our kuleana to Mauna a Wākea over the past two centuries has been one of great adversity, struggle, and, at times, uncertainty. Since 1968, over a dozen astronomical observatories have been constructed upon the Mauna, despite the steadfast opposition of many ʻŌiwi and others alike. Currently construction of the Thirty-Meter Telescope (TMT) is looming. Projected to stand eighteen stories high, TMT would become the tallest building on Hawaiʻi Island, imposing itself upon over eight acres of undisturbed ʻāina.
Huli hoʻi maiʻo Kalani I ke ala kāpekepeke A he ala nihinihi ia A hiki a i ka mole Ui aʻe nei ʻo Kalani “E ʻuleu mai ʻoukou” “He ihona loa ana ia” “A hiki i Wahinekea” ʻEmalani nō he inoa Ke aliʻi ʻaʻe kuahiwi. The Royal One turned to come back Along the unwieldy path And it is a narrow, treacherous trail All the way down to the base And the Royal One offered encouragement “Be lively, all of you” “It will be a very long descent” “To reach Wahinekea” For Emmalani indeed, a name song For the chiefess who traverses the mountains.
The generations before us who engaged tirelessly in this struggle have essentially led us to the edge of Waiau’s sacred waters. As we gaze at our own reflection on her placid surface, just as Kaleleonālani did over a century ago, we are confronted with a timeless reminder of where we come from, who we are, and who our grandchildren will grow to become. Sacred places, like Mauna a Wākea, remind us of these genealogical relationships, and the kuleana that these relationships entail. v
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Editor's Note: This is an excerpt from a larger academic essay by Noʻeau Peralto. Citations have been omitted but are available upon request.
Save the Date Prince Albert's
Commemorative Celebration August 23, 2015
The ʻIolani Guild cordially invites you to a most joyous celebration of our beloved Prince Albert Edward Kauikeaouli Kaleiopapa a Kamehameha, on Sunday, August 23rd 2015. Exact service time will be annouced in the coming months at St. Andrew's Cathedral.
They also requested Queen Victoria to be his godmother. Queen Victoria consented to photos courtesy of Refugee Transitions both requests, and sent as a baptismal gift an elaborate silver christening cup, about three feet high. Bishop Thomas Nettleship Staley was sent but would not arrive until October. As the prince grew sicker, the American minister Ephraim W. Clark from Prince Albert was born May 20th 1858. Kawaiahaʻo Church baptized the child on Adored by the Hawaiian public, he was August 23rd 1862. affectionately known as Ka Haku O Hawaiʻi, "the Lord of Hawaiʻi," and was believed to The prince died on August 27th, at the be last hope of the Kamehameha Dynasty. palace, four days after his baptism. His Albert was the last child to be born from parents were grief-stricken. The Queen any reigning Hawaiian monarch. rarely left the grave of her child and was given the name Kaleleonālani, "the Flight of He was given the Hawaiian name Kauikeaouli the Heavenly Chief," in memory of Albert, Kaleiopapa, "the beloved child of a long line by her husband. of chiefs, a sign in the heavens." The King's depression was so severe that Price Albert was made an honorary member he considered abdicating the throne. A year of Fire Engine Company Number Four in later, he would die as well. Honolulu and was given his own Company Four red uniform. It was said that he would The grieving yet steadfast Queen Emma rather become a fireman instead of a King. would carry on with her mission to provide the best for her people in ensuring On August 1862, the litle prince fell gravely education, health, and spiritual health. King ill, possibly due to appendicitis. As the Kamehameha and Queen Emma's legacy prince's condition declined, Kamehameha remains today with the great institutions of IV and Queen Emma made a personal request Queen's Hospital, St. Andrew's Cathedral, to Queen Victoria to send a bishop from ʻIolani School, and St. Andrew's Priory the Anglican Church to baptize the prince. School. v E ʻŌpū Aliʻi| 20
A Question of Purpose: Reflections of Mauna a Wakea
“TMT Shutdown!” “Ku Kia'i Mauna!” “A‘ole TMT!”
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e’ve heard these phrases in the media, and now Hawai'i and its people find themselves in the middle of a very public conversation centering on Mauna a Wakea (Maunakea) on the Big Island, astronomy, and telescopes. For many, the gathering opposition to the Thirty Meter Telescope (TMT) is new and surprising. For others, the issues sparking worldwide attention, is the result of years of protecting
Maunakea from the invasive government’s recognition of construction of multiple the mountain’s sacredness telescopes. and the fragile environment, developers have been To the Hawaiians, Mauna permitted to violate these a Wakea is a sacred place. lands over the past decades, Due to its cultural history in the name of “science.” and value, the government established Mauna a When I personally learned Wakea as undeveloped all this information, I conservation lands. The was surprised with this environmental organization desecration of Maunakea. KAHEA, rightly states that, There are 13 telescopes on “Construction will impact its summit at the moment, fragile habitats of native nine of which are obsolete, plants and animals found either operating with only on Maunakea, with no outdated technology, or not guarantee of restoration operating at all. Why would when the lease term ends, in we develop telescopes a mere 21 years.” Despite the that threaten ecosystems, E ʻŌpū Aliʻi | 21
[opinion editorial]
by Jennifer Vehia by Jennifer VehiaWheeler Wheeler only for those telescopes to become obsolete in a number of years? Why would we treat sacred conservation land this way? Being born and raised in Hawai‘i, I have grown to appreciate all the culture and environment of this land. Most importantly, I've come to appreciate all the cultural values that are a part of our shared lifestyle here. The values I have learned growing up in Hawai‘i include a recognition of deep respect and love for the land, for the first peoples here, the Kanaka Maoli, and
their ways of life. I am honored to live here. I am not Native Hawaiian, and though I could say, “I'm not Native Hawaiian, Maunakea is not my land, this is not my fight,” I refuse this option. This land is my responsibility, too. When the recently publicized movement opposing the TMT started, I visited Maunakea in person, to the stand alongside the Kanaka Maoli protecting the summit from further telescope construction. I witnessed firsthand how meaningful and powerful this place is to the Kanaka E ʻŌpū Aliʻi| 22
Maoli and learned that there must be a change in how we collectively and individually treat the land and its first people. Atop Maunakea, with the protectors, I took part in cultural protocol on a daily basis by chanting the sun to awaken and rise, to chanting in people welcoming them to the space, to being honihoni'd into a circle, to being recognized and seen by the protectors. People came together to sing sacred songs to the mauna and to each other, to share from a place of love, from
photos on this page courtesy Jennifer Vehia Wheeler
aloha ‘āina and aloha for but rather cultural, ethnic, each other. and spiritual desecration in the name of that progress. Some say, because of these I would like to believe that protests, that Kanaka Maoli we all strive to live in a are against the pursuit of place where we care for knowledge and science. each other and the land, Nothing could be further with respect for diversity, from the truth. These especially true respect for protectors, the Kanaka the people whose native Maoli, protest out a deep land we call “home.” sense of love for the mauna. They do not protest Hawai‘i gives us so much— against scientific progress, the beaches and mountains E ʻŌpū Aliʻi | 23
that we are privileged to access for sport, sustenance, or shelter. Would it then not be our duty to appreciate such gifts with our best effort to conserve its beauty and meaning for generations to come? This question poses itself to all who live here. In what ways can we live aloha ‘āina, in our everyday lives, even beyond Mauna a Wakea? v
photos on this page by Kai Markell - http://kaiana.blogspot.com E ʻŌpū Aliʻi| 24
[poetry & prose]
City Down, Rise Up, and Remember by Meghan Leialoha Au If you forget how to walk on water, how will you find your way back To the center of the earth To your core, reflective of Your Mother
We breathe in a time where heavy phrases like “R.I.P. California” and Earth’s “Sixth Extinction” predict 12-month water If you forget that your consciousness collapses and human consumption pushing is a direct reflection species after species, the world itself, of Him/Her/She/It/They, towards a faster-than-humanly-possible And we pollute, end. And we alienate, And we kill off, cut down, smother, how will we find our ways out of Consumer hell? Darkness? And back in to the lights of the forest? If we have all forgotten the sounds of vibrating souls calling for our Assitance, our Love, our Transformation, our Commitment… how will our children know the Truth, The humming of what really matters, ...If we have all forgotten.
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photos courtesy Meghan Au
This is a direct result of human behavior. It is a reality and humans alone are to blame. Scientists say recycling aluminum cans and filling reusable bags at the grocery stores will not save us. As cities and entire states collapse and fall, people will migrate. Will we continue surfacelevel changes and strict consumption to suck dry all that is left on Earth, our Mother? And then what? – On to the next planet?
bending, pulling on our heart strings, could we pledge ourselves to settling into peace with the collapse of capitalistic and consumer-based lifestyles?
Or might we remain here? Might we remember our kuleana to take care and let consciousness, heart, and guts carry light and carry us lightly over the messes we have made?
Relying on each other to save this place and to be the protectors of all creatures who live here.
We are committing ourselves to truth, love, and justice. Recreating community-based reliance and relationships that have served all of our ancestors well.
Rising up and shedding fear to embrace a future that our kūpuna and keiki aloha If a turn-around point found its loop ʻāina will recognize. v E ʻŌpū Aliʻi| 26
Music Is Peace by Ha‘aheo Guanson associated with feelings of pleasure, or from oxytocin, another hormone released during singing, which has been found to alleviate anxiety and stress. Oxytocin also enhances feelings of trust We all need peace. We all need music. We and bonding. Studies have also found that all need the harmony that peace through singing reduces feelings of depression and loneliness. Music evolved as a tool music brings to our lives. of social living and that the pleasure that comes from singing collectively is our Harmony with God. evolutionary reward for coming together, Harmony with ourselves. instead of being alone. Harmony with others. Harmony with our communities. The benefits of singing regularly seem Harmony with the world. to be cumulative. Singers were found to Harmony through music and singing is have lower levels of cortisol, indicating like the breath the hā of life entering lower stress. our bodies and connecting us to each other. This brings harmony, health, and, In keeping with the benefits of singing, the Harmony Health & Wellness Program, wellness. a collaboration with the ‘Iolani Guild, Many studies have found that music recently held a group hymn sing at the relieves anxiety and other physical Cathedral of St. Andrew in Davies Hall. conditions, contributing to one’s quality ‘Iolani Guild members who participated of life. A recent study focused on older included, Club President Leimalama singers and examined group singing as an Lee Loy, Kahu Kaleo Patterson, Hartwell affordable method to improve the health and Leeann Lee Loy, Ann Hansen, and and well-being of older adults. Group Ha‘aheo Guanson. They were joined by singing has been scientifically proven to other members of the community. Ann lower stress, relieve anxiety, and elevate Hansen provided accompaniment on the recorder. Numerous Hawaiian hymns were endorphins. sung from the Na Himeni O Ka Ekalesia. Elation may come from endorphins, a Everyone sang with joy and gusto. Singing hormone released by singing, which is Hawaiian hymns provided the opportunity
Jesus said, "Peace be with you." (John 20:19-21). Peace is around us. Music is peace. Music lifts our spirits. Music is the voice of the soul.
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to learn the Hawaiian language, share friendships and find peace. The hymns sung had such a calming yet energizing effect on those who participated.
than therapy, healthier than drinking, and certainly more fun than working out. It is the one thing in life where feeling better is pretty much guaranteed. Even if you are exhausted and depressed, after signing, Singing is enjoyment. Singing is ageless. you will walk out renewed and joyful. You are never too young or too old. When you sing, musical vibrations move through Singing is incredibly intimate, a sound that you, altering your physical and emotional begins inside you is shared with a roomful landscape. Group singing is the most of people and becomes something even exhilarating and transformative of all. It more thrilling: harmony. Find harmony has been said that group singing is cheaper and peace in music. v E ʻŌpū Aliʻi| 28
[cover story]
C. Ku‘uleimomi Cummings
Kūlia i ka Nu‘u
Embracing our kuleana for Hawaiian girls’ educational success
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St. Andrew's Priory reunion circa 1915. Photo courtesy: Ian Lind www.ilind.net
very Hawaiian has a story, legend or warning, about a name. When my uncle chose the name Kūlia i ka Nuʻu for my younger cousin, relatives nodded in agreement. This motto associated with Queen Emma, “to strive for the summit,” would be an excellent name for a young Hawaiian girl, an empowering reminder of her potential to achieve. But as I watched my cousin grow, I realized she often strived for—but seldom reached—her personal summits. Kūlia i ka Nuʻu is also emblazoned on the logo for St. Andrew’s Priory, the school for girls Queen Emma founded in 1867. Since then, the ʻIolani Guild has embraced its kuleana to support the education of Native
Hawaiian girls by providing an annual scholarship for a Hawaiian student to attend the Priory. But like many Hawaiianserving organizations, we have more work to do to ensure that Hawaiian girls are capable of achieving, not just striving for educational success. A LOOK BACK Kanahele (1999) states that when the Priory opened, “the queen had requested a school for Hawaiian girls” (p. 231). At the time, Hawaiians comprised a significant enough share of the population and retained enough political and economic power that the priory enrollment naturally maintained a Hawaiian majority, most of whom were aliʻi. The few makaʻāinana who
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attended received scholarships donated by manner as the Kamehameha Schools Queen Emma, King Kamehameha V, and endowment, the Priory could be serving at others (p. 232). Some white students were least 14 times as many Hawaiians each year. also enrolled. A more compelling explanation of the A STUDY IN CONTRASTS difference between the Priory and Queen Emma and Kamehameha Schools Kamehameha Schools in their impact on founder Bernice Pauahi Bishop shared a Hawaiian learners is the set of expectations vision for Hawaiian education and established that informed each founder. Perhaps their respective schools within 20 years of Queen Emma didn’t anticipate a time each other. Today, the Priory’s enrollment is where Hawaiians would be depopulated just 13 percent Hawaiian. and economically This means that only 65 disenfranchised Hawaiians are enrolled to the point that across all grades, and, neither could on average, just five they afford the Hawaiians graduate from Priory’s tuition the Priory each year. nor were there Compare this with a 99 wealthy Hawaiian percent Hawaiian student benefactors to body at Kamehameha, fund the balance with over 10,000 students out of pocket. and 700 graduates per The ʻIolani Guild year. endeavors to fill that void. One can argue that the vastly different outcomes A CALL TO ACTION in these schools’ impact on Hawaiians stem ʻIolani Guild currently awards a $3,500 from the resources available to establish annual scholarship, which is funded by each school. After Queen Emma’s death the earnings from its solid but humble and the subsequent death of her primary endowment. After 150 years of existence, beneficiary Albert Kūnuiākea without this endowment is valued just over $80,000 issue, all her property reverted to her and earns approximately $4,000 per year. estate, the main beneficiary of which is Though scholarship awardees are grateful, the Queen’s Medical Center. Today, the they still must cover the balance of their Queen’s Health Systems investments are $16,800 tuition from other sources. A valued at approximately $1 billion. Had stronger endowment would enable ʻIolani this estate been directed solely to support Guild to provide more aid to a student of its educational beneficiaries in the same greater financial need, which could make E ʻŌpū Aliʻi| 30
Photo courtesy: Ian Lind. Priory students circa 1909.
the difference between that student finishing the school year or dropping out. Ideally, more than one award could be distributed each year, potentially increasing the number of Hawaiian Priory graduates.
Hawaiian girls need and deserve beyond financial resources. Whereas Hawaiians may have naturally felt a sense of welcome and belonging at the Priory during Queen Emma’s lifetime being among their people, a Hawaiian Priory student today does not enjoy the same cultural and community environment. This undoubtedly limits, if not detracts from, their sense of Hawaiian identity, their performance in school, and their persistence toward graduation.
A simple improvement that requires no additional resources is the clarification of the scholarship awarding criteria to reprioritize and center Hawaiian girls as beneficiaries. ʻIolani Guild bylaws Section 7. Scholarship states that awardees meet five of the following seven criteria: Although St. Andrew’s Priory was founded by and intended for Hawaiian women, without 1. Priory student culturally focused recruitment and retention 2. Episcopalian policies and major financial support from 3. Pacific Islander with a strong endowment, a private priority given to Native school education is unattainable C. Hawaiians for most Hawaiians. The ʻIolani 4. Related to an ʻIolani Kuʻuleimomi Guild has a unique kuleana to Guild member Cummings support young Hawaiian women at 5. 3.0 GPA the Priory by (1) growing the ʻIolani 6. Financial Need Guild endowment to provide more 7. Extracurriculars financial aid, (2) clarifying the scholarship focus and awarding process, and Ostensibly, an awardee could be a non- (3) developing means beyond financial aid Hawaiian with no financial need. To clarify to better support Hawaiian girls. Improving the awarding process, scholarship criteria the financial and non-financial resources should be listed in order of priority and available to Hawaiian girls can provide the phrased to specify whether a minimum boost they deserve not only to envision and requirement exists for each criterion persevere toward their personal summit, (i.e., whether all candidates must meet but also to reach it. v the Hawaiian requirement before being evaluated using the other variables). REFERENCES
Acknowledging that no single organization can serve every Hawaiian and that all organizations and entities have a role to play in this path to the mountaintop, ʻIolani Guild and all Hawaiian-serving organizations must constantly reflect on the support E ʻŌpū Aliʻi | 31
Kanahele, G. (1999). Emma: Hawaiʻiʼs Remarkable Queen: a Biography. Honolulu, Hawaii: Queen Emma Foundation.
Memories from My Calabash by Auntie Leimalama Lee Loy Kuʻuleimomi
T
wo important events to began 2015, both of which honored our beloved Majesty, Queen Liliuokalani. The first event was a dream come true for the ‘Iolani Guild, a devotional and philanthropic Society of the Episcopal Church in Hawaii, whichsponsored“AnEvening of Delight: Celebrating Queen Lili‘uokalani and her love of Hawai‘i’s Children,” on January 30th 2015. The second event was, “The Centenary Commemoration of Queen Lili‘uokalani,” showcased by the Baha’i Message of Peace and Unity, on March 25th 2015.
Both events were held at Washington Place; both different in perspectives; and yet, both sharing the love each had for Her Majesty, this Queen’s spirit of kindness, especially for her children, and the art of forgiveness!
Stuart Ching with an artifacts display. There was also good food and a donations calabash to refurbish the Queen’s Sewing Table. Featured presentation was a one-act play by Author and Actress, Jackie Pualani Johnson, Drama Professor, University of Hawai‘i-Hilo, The event, sponsored by who portrayed Queen the ‘Iolani Guild, brought Lili‘uokalani. forth the talents of several organizations and This particular event could entertainers, including the not have been a success students of St. Andrew’s without the efforts of our Priory and ‘Iolani Schools. volunteers, love for our There were docent tours Queen, and the presence of Washington Place and and support of our special displays by Gussie Honorary Chairpersons, the Bento in Kapa Sewing and Honorable Governor David E ʻŌpū Aliʻi| 32
Ige, First Lady Dawn AmanoIge, and Senator Suzanne Chun-Oakland.” Our biggest mahalo to all these people who made our event a grand success! I had the privilege of being invited to the Baha’i Celebration on its 100th Anniversary. It was a beautiful evening of stories of the Queen and Baha’i
Writings. Its Proclamation in recognition of the Baha’i message of peace and unity to Queen Lili‘uokalani, read in part: “the Baha’i Communities throughout the Hawaiian Islands hold the Queen in high regard for her outstanding leadership, resolute wisdom, steadfast guidance and a principled life, in which she routinely demonstrated qualities
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of acceptance and consideration of all peoples, kindness and forgiveness, recognition of different faith traditions, and a sacrificial life of service to others.” Governor David Ige proclaimed March 25, 2015, as “The Centenary of Queen Lili‘uokalani Receiving the Baha’i Message of Peace and Unity.” v
www.pinkyshow.org
Islands at Risk: GMO in Hawaii
https://www.youtube.com/watch?v=zQDOdnRBLqc
How to Solve Illegal Immigration
https://www.youtube.com/watch?v=nN1kp1ggWyM
Banked Into Submission
https://www.youtube.com/watch?v=k_3K1PCZHE0
Are You a Member of the ‘Iolani Guild? ...If you are, please help us streamline our duties. • Update your contact information with us, especially emails • Remember to pay your dues • Attend regular meetings The ‘Iolani Guild will be ending its current Lifetime Membership Program. If you would like more information about how this affects you, contact: membership@iolaniguild.org E ʻŌpū Aliʻi| 34
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