Jennifer Wada at 10:51, 15 April 2006

2006-04-15T10:51:32Z

Jennifer Wada at 10:58, 8 March 2006

2006-03-08T10:58:25Z

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resurrection of Christ as demonstrable
by the written record of the gospel
and effect their belief s t r i c t l y by
f a i t h . The Hawaiian Christian is
therefore more primarily a f f i l i a t ed
with his church, and so far as his
native Hawaiian beliefs are concerned,
simply keeps them separate as it suits
him, or as in other cases, will work
them into home rituals combining
Christian and Hawaiian forms of
worship with no fear that they may be
violating either tradition.
Animism and Animatism as Primary
Facets of Hawaiian Religious Belief
Animism is the belief in s p i r i t s,
and as we have demonstrated, Hawaiian
religion rests upon a basic belief in
"spirits and the s p i r i t world. These
s p i r i t s ('uhane) are also the gods
(akua) in the ranking hierarchy of
guardian gods ('aumakua) who protect
the family from harm and who answer
a l l kinds of trouble c a l l s from their
family ('ohana) patrons. Thus a
patron deity is an akua when called
upon by a group of workers, but when
turned to by the family for help is
called an 'aumakua. Both the akua as
"gods" and the 'aumakua as "ancestral
guardian gods" are 'uhane ( s p i r i t s ).
we can c l a s s i f y these s p i r i t gods
as ancestral s p i r i t s ('aumakua)
ranging from the recent deified
departed dead in the family, or the
ancestral s p i r i t gods (akua) who have
never known mortal existence except in
instances when they occupy human
bodies for v i s i t s to earth and who are
true s p i r i t s , or those who are
god-like in that they have never
experienced human death. These
immortal s p i r i t s are those, then, with
the greatest supernatural power
(mana), and as they are called upon
through prayer and r i t u a l , they impart
their mana to human beings. Hen
receive more of this power than women
do, and chiefs more than commoners.
Mana is the "animating" force in
a l l l i f e forms and in all forms of
universal energy. Since the source c
t h i s power is from the spiritual to
the material world, it follows that
the material world flows from the
spiritual into concrete being, and nu
i s the conduit of i t s i n t e l l i g e n t,
cognitive thought, whereby understanding
or knowledge of i t s existenc
perseveres through corporeal l i f e and
back again into spiritual l i f e . Thus
Hawaiian religion evinces a dependenc.
between belief in spiritual entity
('uhane) residing in man and ancestral
gods ('akua, 'aumakua), in man as
l i v i n g god (kupua or "demigod"), and
belief in the psycho-dynamic force of
life-energy and power existing in a
direct flow to all of creation; that
i s , animism and animatism; man's l i fe
and a l l l i f e in the creation being
but a manifestation of the animating
force of spiritual energy and power.
Inasmuch as nature i s , however,
both animate and inanimate, it can be
asked how inanimate nature demons
t r a t e s , in i t s dormancy, spiritual
energy, and how Hawaiian belief in
mana as residual, in all of
creation's forms, handles the
resolution between animation and inanimation?
It is simple. "Life," in
Hawaiian thought, is not restricted to
animated, corporeal l i f e (ola),
because "life" as emerging invigoration
is s p i r i t (ea) in both inanimate
and animate forms. Mana is either
dormant and residual in the inanimate
forms of l i f e or energy (if we see
mana as "potential" energy) and also
dynamic and active in the animate
forms of l i f e (or "kinetic" energy).
Light is not living (ola), but it is a
manifestation of the great akua god
Kane-ka-'onohi-o-ka-la (Kane-eyeballof-
the-sun). So light is masculine,
and an expression of mana as it
emanates from the sunlight to man oc
earth for his use. Light as tne inner
228

@@ Line 1: / Line 1: @@
 resurrection of Christ as demonstrable
 by the written record of the gospel
-and effect their belief s t r i c t l y by
+and effect their belief strictly by
-f a i t h . The Hawaiian Christian is
+faith. The Hawaiian Christian is
-therefore more primarily a f f i l i a t ed
+therefore more primarily affiliated
 with his church, and so far as his
 native Hawaiian beliefs are concerned,
@@ Line 12: / Line 12: @@
 worship with no fear that they may be
 violating either tradition.
 Animism and Animatism as Primary
-Facets of Hawaiian Religious Belief
+==Animism and Animatism as Primary Facets of Hawaiian Religious Belief==
-Animism is the belief in s p i r i t s,
 and as we have demonstrated, Hawaiian
 religion rests upon a basic belief in
-"spirits and the s p i r i t world. These
+"spirits and the spirit world. These
-s p i r i t s ('uhane) are also the gods
+spirits (<u>‘uhane</u>) are also the gods
-(akua) in the ranking hierarchy of
+(<u>akua</u>) in the ranking hierarchy of
-guardian gods ('aumakua) who protect
+guardian gods (<u>‘aumakua</u>) who protect
 the family from harm and who answer
-a l l kinds of trouble c a l l s from their
+all kinds of trouble calls from their
 family ('ohana) patrons. Thus a
-patron deity is an akua when called
+patron deity is an <u>akua</u> when called
 upon by a group of workers, but when
 turned to by the family for help is
-called an 'aumakua. Both the akua as
+called an <u>‘aumakua</u>. Both the <u>akua</u> as
-"gods" and the 'aumakua as "ancestral
+"gods" and the <u>‘aumakua</u> as "ancestral
-guardian gods" are 'uhane ( s p i r i t s ).
+guardian gods" are <u>‘uhane</u> (spirits).
-we can c l a s s i f y these s p i r i t gods
-as ancestral s p i r i t s ('aumakua)
+We can classify these spirit gods
 ranging from the recent deified
 departed dead in the family, or the
-ancestral s p i r i t gods (akua) who have
+ancestral spirit gods (<u>akua</u>) who have
 never known mortal existence except in
 instances when they occupy human
-bodies for v i s i t s to earth and who are
+bodies for visits to earth and who are
-true s p i r i t s , or those who are
+true spirits, or those who are
 god-like in that they have never
 experienced human death. These
-immortal s p i r i t s are those, then, with
+immortal spirits are those, then, with
 the greatest supernatural power
-(mana), and as they are called upon
+(<u>mana</u>), and as they are called upon
-through prayer and r i t u a l , they impart
+through prayer and ritual, they impart
-their mana to human beings. Hen
+their <u>mana</u> to human beings. Men
 receive more of this power than women
 do, and chiefs more than commoners.
 Mana is the "animating" force in
-a l l l i f e forms and in all forms of
+<u>Mana</u> is the "animating" force in
-universal energy. Since the source c
+all life forms and in all forms of
-t h i s power is from the spiritual to
+universal energy. Since the source of
 the material world, it follows that
 the material world flows from the
-spiritual into concrete being, and nu
+spiritual into concrete being, and ma
-i s the conduit of i t s i n t e l l i g e n t,
+is the conduit of its intelligent,
 cognitive thought, whereby understanding
-or knowledge of i t s existenc
+or knowledge of its existence
-perseveres through corporeal l i f e and
+perseveres through corporeal life and
-back again into spiritual l i f e . Thus
+back again into spiritual life. Thus
-Hawaiian religion evinces a dependenc.
+Hawaiian religion evinces a dependency
 between belief in spiritual entity
-('uhane) residing in man and ancestral
+(<u>‘uhane</u>) residing in man and ancestral
-gods ('akua, 'aumakua), in man as
+gods (<u>'akua</u>, <u>‘aumakua</u>), in man as
-l i v i n g god (kupua or "demigod"), and
+living god (<u>kupua</u> or "demigod"), and
 belief in the psycho-dynamic force of
 life-energy and power existing in a
 direct flow to all of creation; that
-i s , animism and animatism; man's l i fe
+is, <u>animism</u> and <u>animatism</u>; man's life
-and a l l l i f e in the creation being
+and all life in the creation being
 but a manifestation of the animating
 force of spiritual energy and power.
-Inasmuch as nature i s , however,
 both animate and inanimate, it can be
-asked how inanimate nature demons
+asked how inanimate nature demonstrates, in its dormancy, spiritual
 energy, and how Hawaiian belief in
-mana as residual, in all of
+<u>mana</u> as residual, in all of
 creation's forms, handles the
 resolution between animation and inanimation?
 It is simple. "Life," in
 Hawaiian thought, is not restricted to
-animated, corporeal l i f e (ola),
+animated, corporeal life (<u>ola</u>),
 because "life" as emerging invigoration
-is s p i r i t (ea) in both inanimate
+is spirit (<u>ea</u>) in both inanimate
-and animate forms. Mana is either
+and animate forms. <u>mana</u> is either
 dormant and residual in the inanimate
-forms of l i f e or energy (if we see
+forms of life or energy (if we see
-mana as "potential" energy) and also
+<u>mana</u> as "potential" energy) and also
 dynamic and active in the animate
-forms of l i f e (or "kinetic" energy).
+forms of life (or "kinetic" energy).
-Light is not living (ola), but it is a
+Light is not living (<u>ola</u>), but it is a
-manifestation of the great akua god
+manifestation of the great <u>akua</u> god
-Kane-ka-'onohi-o-ka-la (Kane-eyeballof-
+<u>Kane-ka-'onohi-o-ka-la</u> (<u>Kane</u>-eyeballof-
 the-sun). So light is masculine,
-and an expression of mana as it
+and an expression of <u>mana</u> as it
-emanates from the sunlight to man oc
+emanates from the sunlight to man on
-earth for his use. Light as tne inner
+earth for his use. Light as the inner
+{{p|228}}

Template:Nhsc-v1-228 - Revision history

Jennifer Wada at 10:51, 15 April 2006

Jennifer Wada at 10:58, 8 March 2006