Ka Wai Ola - Office of Hawaiian Affairs, Volume 34, Number 1, 1 Ianuali 2017 — REMAINING STEADFAST IN THE STANDARDS OF MANA ALIʻI [ARTICLE+ILLUSTRATION]

REMAINING STEADFAST IN THE STANDARDS OF MANA ALIʻI

Aloha mai kākou,

With every new year comes new resolve to make it better than the one before. It's no different in 2017. The past year brought sweeping changes in leadership at the international and national levels, as well as at the state capitol and even on OHA's Board of Trustees. We can't know yet how the shifting poliheal climate will impact Hawaiians but we are unwavering in our commitment to improving their well-being and responsibly managing their fiduciary trust. It will require pono leadership and our beneficiaries deserve no less. Some things won't change. When the state Legislature convenes this month, OH A will be there advocating for charter school students, for communities who want a say in how their natural resources are managed and for funding that will allow us to eonhnue helping beneficiaries move up the eeonomie ladder, adopt healthier lifestyles and practice their traditional and customary rights. We also eonhnue to support the community's quest for self-governance. We believe that self-determination for Native Hawaiians is a kanaka decision, requires kanaka action and requires Native Hawaiian involvement and engagement. No one will take that away from us. In this new poliheal landscape, the challenge for our trustees and this administration will be to step back and refine our roles. We need to remain vigilant, and to educate and enlighten the puhlie so that everyone understands what's at stake for us. The sooner we do that, the better it will be for our lāhui. At OHA's investiture ceremony last month, I shared two mo'ōlelo passed down by our kūpuna who understood that morality goes hand-in-hand with

sound leadership that demonstrates skill, intelligence, compassion, excellence, aloha for our people and aloha for our land. The first goes back to the legend of Hāloa, the progenitor of our people and son of Wākea, lord of the heavens, and Papahānaumoku who gave birth to the pae 'āina of Hawai'i. In Kepelino's account Hāloa had a brother named Waia, both grandsons to Kahiko-lua-mea, fathei to Wākea. The head of the people often called out "What king on

earth helow lives an honest life?" The multitudes would respond "Kahiko." "And what good has Kahiko done?" Kahiko was known as j a patient, forbearing and just ruler, well-skilled in all areas I of government, the people responded. He was a kahuna, or I priest, and a kilokilo, or diviner. Thus, it was Kahiko who was m

the righteous and benevolent man, always looking after the people in his government and relying on their counsel. Waia, however, was seen as a wretched ruler, concerned only with his own pleasure and possessions. When the head

of the people uttered, "What king on earth lives corruptly?" The people cried out, "Waia." I "And what transgressions has he committed?" He did not ' take care of the water. He misused the people who cultivated the land. Waia did not govern honorably on behalf of the lāhui. He uttered no prayers, employed no priests, had no diviners, and was pigheaded. Thus, it was Waia who ruled self-righteously 1 SEE CE0 MESSAGE ON PAGE 5 J

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and without consideration of others and who acted out of an obsession for power. He was

referred to as Waia, the malevolent chief. Many years later, according to the historical account of Kamehameha III, Kauikeaouli took control of the govemment in another time of political upheaval. The period spanning 1833 and 1834 heeame known as the "Ka Wā o Kaomi" for the alleged debauching influences of Kaomi, a hapa Tahitian confidant to the king. This period saw many traditional practices deemed immoral by missionaries, such as hula, revived and shared publicly. Kaomi challenged traditional Native Hawaiian sources of chiefly authority, legitimacy and mana, whieh clashed with western conceptualizations of morality

and good governance urged by missionaries. Such stmggles led to critical shifts among old chiefs and the transition to western governance therefore altering the concept of "ideal" Native Hawaiian behavior and leadership. Such characteristics and skills of chiefly leadership - of a "pono ali'i" on the basis of mana - were shifting away from western teachings of morality, governance and more. Kauikeaouli decisively moved to unify the old chiefs by acknowledging the traditions of the past and the value of chiefly mana while bridging them with contemporary practices of diplomacy and ethical morals. We are onee again in a time of political uncertainty that will challenge us as a people to the very core of our cultural identity if we cannot reconcile the vital importance of pono leadership in 2017 and beyond. WE MUST NOT DESPAIR.

We must remain vigilant against ignorance that oppresses our people while enlightening ourselves with knowledge that liberates our minds and souls from immoral chiefs. OHA will forge on by making decisions deliberately, based on sound knowledge and data, excellent research and analyses, and remaining steadfast in the standards of mana ali'i, chiefly authority. 'O wai la ke ali'i pono'I? Kahiko-lua-mea is the benevolent king. 'O au iho nō me ke aloha a me ka 'oia'i'o, Kamana'opono M. Crabbe, Ph.D. Ka Pouhana/Chief Executive 0fficer