Ka Wai Ola - Office of Hawaiian Affairs, Volume 10, Number 8, 1 ʻAukake 1993 — Rubeliite Kawena Johnson: Truth is what the ʻaumākua know [ARTICLE+ILLUSTRATION]

Rubeliite Kawena Johnson: Truth is what the ʻaumākua know

Books crowd the shelves of Rubellite Kawena Johnson's tiny third floor office in Spalding Hall, collected over 30 years of teaching Hawaiian language and literature at UH-Mānoa. One of Hawai'i's foremost experts in Hawaiian language, ancient religion and culture, she is in eonstant demand to lecture, edit manuscripts, and attend international conferences and cultural events. Johnson grew up on the pineapple and sugar eane plantations on

Kaua'i and eame to UH-Mānoa as a 17-year-old student at a time when Hawaiian culture was not as popular as it is today. She remembers a time in the 1950s when no one would chant for a Hawaiian pageant. Only

Ka'upena Wong, a young chanter, was brave enough. What is being Hawaiian today? Whieh takes priority? Culture or genetics? Johnson answers "For being Hawaiian, the cultural factor is greater because the genetic factor has been altered by inter-

marriage." The majority of Hawaiians prefer to identity themselves culturally, historically and spiritually as Hawaiian, she says. Johnson says, "Today, unless we identify what is cultural and spiritual, how do we know what is traditionally Hawaiian?" Johnson agrees that it is proper to establish what is truly Hawaiian, even though different cultural experts may disagree on what this may be. "So mueh of the truth lies unread, untranslated." She cites kahuna tradition, "We say unspoken truth, unseen truth is what the 'aumākua know. Sometimes this truth ean be perceived."

Yet when she sees someone criticized and exposed in public for "incorrect" practice, her reaction is, "An unseen hand plays here. What does the akua say or know of it? The gods know. We may not see truth here until we

are them. It may be best to reserve judgement because we don't know who is guilty of untruth." She encourages students of Hawaiian culture to "go back and see what was done to find out what was authentic."

There is the practiced tradition whieh is known and authentic, she says. Yet she does not exclude revelation, the creative truth of an innovator. Regarding the modern practice of the 'awa ceremony, Johnson says, "Only the originators know what that should be. This has changed." She believes this tradition also needs to be studied.to dig up instances of when it was practiced, by whom and where, and to see how it changed. "Tradition is malleable, given the 4 occasion and adjustment needed," she says. Yet there is a certain dignity that needs to be maintained, she said.

Rubellite Johnson