Reid Ginoza at 19:32, 9 April 2006

2006-04-09T19:32:20Z

Jennifer Wada at 10:40, 8 March 2006

2006-03-08T10:40:20Z

New page

this is what has happened in Hawai'i
where the base culture associated with
the Hawaiian language and practiced by
most local students is interpreted in
terms of an American-English aesthetic
culture. The most common course in
Hawai'i in recent years has been to
reject the English-associated
aesthetic culture that allows for the
continuation of group loyalty.
However, without the influence of
Hawaiian aesthetic culture on their
lives, even the ideals of the base
culture weaken, and there is rejection
of intellectual development, resulting
in increased crime, and so forth,
deplored by both Hawaiian and American
culture.
Language not only plays an
important part in the aesthetic
culture that protects the lifestyle of
a people by giving it status, it also
ensures orderly change in culture as
it adapts through time to new concepts
and technologies. Since language
documents within itself past changes
and adaptations of a people, it
legitimizes the concept of change, and
shows that it can be accomplished
within a traditional framework.
Damaging rapid and radical change,
however, is resisted by language since
it carries with it old attitudes and
concepts that will always continue to
exert an influence on its speakers.
An example of how language maintenance
has protected one well-known
culture and adapted it successfully to
the modern technological and
highly-politicized world is the case
of Japan. In Japan, the exclusive use
of the indigenous language protected
traditional customs and a base
cultural feature emphasizing group
consciousness, which has served the
Japanese well both in the period
previous to Western contact and in
today's modern world. Features of
Hawaiian base culture such as
attention to detail, conciseness, and
group consciousness could serve the
Hawaiian people well in today's
technoloaical world if they could be
strengthened and given status by
Hawaiian aesthetic culture.
In discussing the role of the
Hawaiian language in Hawaiiir. culture
it is also well to renemcer that:
American English is a vehicle of its
own culture and that English words
carry their own connotations and
history. Whenever Hawaiian is
translated into Enqlish, the Enqlish
words used add cultural connotations
to the idea conveyed, while
eliminating intended connotations and
meanings of the original Hawaiian. Ar.
example of this are the words ali ',i
and maka'ainana. The usual
translations of these words in English
are "king" and "connoner," respectively.
In American fairy tales, an
English king carries connotations of
the European feudal system, the
American historical rebellion against
King George (American law still
forbids titles), royal decadence, and
a fascination w^th royalty, as shown
by all the attention given the
marriage of Prince Charles in the
American popular press. In American
English, the term commoner suggests
the word "common," which is very
negative in the language (for example,
"How common!" or "a common drunk"),
connotes the existence of strong
socio-economic stratification and
distance, and even some of the
economic and racial separation that
exists in America itself.
The Hawaiian terms aii ' i and
maka'ainana have completely different
connotations and even meanings. From
the traditional Hawaiian viewpoint the
ali'i and maka'ainana are the sane
people and one family. Both the early
traditional historians Male and
Kamakau state that the ali ' i and
maka'ainana are one people descended
from Papa and Wakea and that the ali'i
came from within the maka'ainana. The
{{p|182}}

@@ Line 17: / Line 17: @@
 deplored by both Hawaiian and American
 culture.
 Language not only plays an
 important part in the aesthetic
@@ Line 34: / Line 35: @@
 concepts that will always continue to
 exert an influence on its speakers.
 An example of how language maintenance
 has protected one well-known
@@ Line 51: / Line 53: @@
 group consciousness could serve the
 Hawaiian people well in today's
-technoloaical world if they could be
+technological world if they could be
 strengthened and given status by
 Hawaiian aesthetic culture.
 In discussing the role of the
-Hawaiian language in Hawaiiir. culture
+Hawaiian language in Hawaiian culture
-it is also well to renemcer that:
+it is also well to remember that
 American English is a vehicle of its
 own culture and that English words
 carry their own connotations and
 history. Whenever Hawaiian is
-translated into Enqlish, the Enqlish
+translated into English, the English
 words used add cultural connotations
 to the idea conveyed, while
 eliminating intended connotations and
-meanings of the original Hawaiian. Ar.
+meanings of the original Hawaiian. An
-example of this are the words ali ',i
+example of this are the words <u>ali'i</u>
-and maka'ainana. The usual
+and <u>maka'ainana</u>. The usual
 translations of these words in English
 are "king" and "connoner," respectively.
@@ Line 76: / Line 79: @@
 King George (American law still
 forbids titles), royal decadence, and
-a fascination w^th royalty, as shown
+a fascination with royalty, as shown
 by all the attention given the
 marriage of Prince Charles in the
@@ Line 89: / Line 92: @@
 economic and racial separation that
 exists in America itself.
-The Hawaiian terms aii ' i and
-maka'ainana have completely different
+The Hawaiian terms <U>ali'i</u> and
 connotations and even meanings. From
 the traditional Hawaiian viewpoint the
-ali'i and maka'ainana are the sane
+<u>ali'i</u> and <u>maka'ainana</u> are the same
 people and one family. Both the early
-traditional historians Male and
+traditional historians Malo and
-Kamakau state that the ali ' i and
+Kamakau state that the <u>ali'i</u> and
-maka'ainana are one people descended
+<u>maka'ainana</u> are one people descended
-from Papa and Wakea and that the ali'i
+from Papa and Wakea and that the <u>ali'i</u>
-came from within the maka'ainana. The
+came from within the <u>maka'ainana</u>. The
 {{p|182}}

Template:Nhsc-v1-182 - Revision history

Reid Ginoza at 19:32, 9 April 2006

Jennifer Wada at 10:40, 8 March 2006