Jennifer Wada at 21:43, 15 April 2006

2006-04-15T21:43:08Z

Jennifer Wada at 10:59, 8 March 2006

2006-03-08T10:59:00Z

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3) The residual mana of sacred
objects wrought by human
intelligence as used in everyday
economic life and in
sacred shrine and temple
rituals•
This leads the discussion of
Hawaiian religion from this point into
two directions: (1) toward an understanding
of the forms of the gods
(akua, 'aumakua) as manifestations of
mana in life's forms, inanimate and
animate, or as their kinolau, that is,
"many forms;" and (2) toward an
understanding of the use of political
power as the mana, or authority of
chiefs to effect maintenance of this
mana so as to keep it increasing for
mankind'8 use and to prevent its
decreasing from his grasp. This
leads, then, ultimately to an understanding
of how mana is retained as a
result of the discreet use of kanawli,
secular law, and kapu, sacred law, to
inhibit negative transference or loss
of available or necessary mana for
retention of human mana as political
or economic power.
C. RELATIONSHIP BETWEEN COMMUNITY
WORSHIP OF THE RULING CLASS AND
THE PRACTICE OF FAMILY WORSHIP
This section will explore the
relationship between the community
worship of the chiefs and priests as a
ruling class, and the practice of
family ('ohana) worship in ancient
pre-contact times (that is, before
Captain Cook, 1778-1779), and postcontact
times to post-conversion times
(1620, arrival of American
missionaries from New England), with
fragmented continuation of aboriginal
religious practices in family worship
patterns today associated with
introduced forms of worship. In order
to handle this topic, it will be
necessary to divide the discussion
that follows into three sub-topics:
1) Variability in observed
patterns of worship between
classes, that is, as between
chiefs and priests as one
group, and commoners as
another, or between men on ont
hand and women on another, or
between followers or "true
believers" on one hand, and
resisters or "deviants" on
another;
2) The overthrow of the kapu
system in 1819 effecting
defeat of the community
worship of the chiefs and
priests, without destruction
of the active family practice
of 'ohana worship persisting
in family customs in the
present society? and
3) The unifying effect of the
kinolau concept of akua and
'aumakua identification in
symbolic forms, abstract or
concrete, linking community
worship of the chiefs and
priests on one hand to the
family 'ohana religion on the
other.
This discussion will then lead to
the next section, which explores
changes in the Hawaiian psyche, or
duplicity of religious practice with
or without harmful effects to
personality and identity of the
Hawaiian individual as a member of
native Hawaiian or Hawaiian American
society; and the duality of allegiance
to traditional Hawaiian and to
American (Christian) religion.
Variability in Worship Patterns
In the earliest account written by
native Hawaiian scholars called the
Mo'olelo Hawaii, for which principal
authorship is often credited to David
Malo (not exempting however other
230

@@ Line 1: / Line 1: @@
-) The residual mana of sacred
+:3) The residual <u>mana</u> of sacred objects wrought by human intelligence as used in everyday economic life and in sacred shrine and temple rituals.
 objects wrought by human
 This leads the discussion of
 Hawaiian religion from this point into
 two directions: (1) toward an understanding
 of the forms of the gods
-(akua, 'aumakua) as manifestations of
+(<u>akua</u><, <u>'aumakua</u>) as manifestations of
-mana in life's forms, inanimate and
+<u>mana</u> in life's forms, inanimate and
-animate, or as their kinolau, that is,
+animate, or as their <u>kinolau</u>, that is,
 "many forms;" and (2) toward an
 understanding of the use of political
-power as the mana, or authority of
+power as the <u>mana</u>, or authority of
 chiefs to effect maintenance of this
-mana so as to keep it increasing for
+<u>mana</u> so as to keep it increasing for
-mankind'8 use and to prevent its
+mankind's use and to prevent its
 decreasing from his grasp. This
 leads, then, ultimately to an understanding
-of how mana is retained as a
+of how <u>mana</u> is retained as a
-result of the discreet use of kanawli,
+result of the discreet use of <u>kanawai</u>,
-secular law, and kapu, sacred law, to
+secular law, and <u>kapu</u>, sacred law, to
-inhibit negative transference or loss
+inhibit <u>negative transference</u> or loss
 of available or necessary mana for
-retention of human mana as political
+retention of human <u>mana</u> as political
 or economic power.
 C. RELATIONSHIP BETWEEN COMMUNITY
-WORSHIP OF THE RULING CLASS AND
+==C. RELATIONSHIP BETWEEN COMMUNITY WORSHIP OF THE RULING CLASS AND THE PRACTICE OF FAMILY WORSHIP==
 THE PRACTICE OF FAMILY WORSHIP
 This section will explore the
 relationship between the community
 worship of the chiefs and priests as a
 ruling class, and the practice of
-family ('ohana) worship in ancient
+family (<u>'ohana</u>) worship in ancient
 pre-contact times (that is, before
-Captain Cook, 1778-1779), and postcontact
+Captain Cook, 1778-1779), and post-contact
 times to post-conversion times
 (1620, arrival of American
@@ Line 47: / Line 43: @@
 necessary to divide the discussion
 that follows into three sub-topics:
 ) Variability in observed
-patterns of worship between
+:1) Variability in observed patterns of worship between classes, that is, as between chiefs and priests as one group, and commoners as another, or between men on one hand and women on another, or between followers or "true believers" on one hand, and resisters or "deviants" on another;
 classes, that is, as between
-chiefs and priests as one
+:2) The overthrow of the <u>kapu</u> system in 1819 effecting defeat of the community worship of the chiefs and priests, without destruction of the active family practice of <u>'ohana</u> worship persisting in family customs in the present society? and
 group, and commoners as
-another, or between men on ont
+:3) The unifying effect of the <u>kinolau</u> concept of <u>akua</u> and <u>'aumakua</u> identification in symbolic forms, abstract or concrete, linking community worship of the chiefs and priests on one hand to the family <u>'ohana</u> religion on the other.
 hand and women on another, or
 This discussion will then lead to
 the next section, which explores
@@ Line 87: / Line 61: @@
 to traditional Hawaiian and to
 American (Christian) religion.
 Variability in Worship Patterns
 In the earliest account written by
 native Hawaiian scholars called the
-Mo'olelo Hawaii, for which principal
+<u>Mo'olelo Hawaii</u>, for which principal
 authorship is often credited to David
 Malo (not exempting however other
+{{p|230}}

Template:Nhsc-v1-230 - Revision history

Jennifer Wada at 21:43, 15 April 2006

Jennifer Wada at 10:59, 8 March 2006