Difference between revisions of "Template:Nhsc-v1-245"
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| − | E. PRESENT-DAY SEARCH FOR TRADITIONAL | + | ==E. PRESENT-DAY SEARCH FOR TRADITIONAL VALUES== |
| − | + | ||
In 1979, the Humanities Conference | In 1979, the Humanities Conference | ||
addressed these issues of concern and | addressed these issues of concern and | ||
| Line 11: | Line 11: | ||
groping for answers to some of these | groping for answers to some of these | ||
questions: | questions: | ||
| − | Do humanities scholars know what | + | |
| − | values motivated ancient Hawaiian | + | :Do humanities scholars know what values motivated ancient Hawaiian society and to what extent they are now present in the contemporary Hawaiian society? Moreover, if they do know what they were and are, are such values proper for present-day Hawaiian society with its multi-ethnic composition? Or, rather, if they are worth recovering, should they be applied to present-day social aims to promote inter-ethnic understanding or to be strictly applied toward the Hawaiian Renaissance? If so, how shall they be applied and who shall determine the effective means of implementation? |
| − | society and to what extent they | + | :Let us assume that traditional Hawaiian values are worth knowing by humanities scholars and worth recovering by both the general public and the Hawaiian people themselves. What questions would then be posed? If it should be assumed that the people of Hawaii and the Hawaiians in particular wish to recover certain traditional values, does this imply that they genuinely feel something of tremendous value has been lost to all of society that was formerly unique to the aboriginal group? What then do they wish to recover for the sake of all and also what, in more specific terms, ought to be recovered for the sake of the Hawaiian people? Whose responsibility would it then be to determine those differences in value choices and under what conditions? Would it be largely a question for an open society to contemplate or is it one in which the role of the Hawaiian group may assert priority in basic decision-making? If the latter, in what role would the humanities scholars then find themselves if they have not yet ascertained what their present state of actual knowledge of Hawaiian values is, and if it is sufficiently reliable enough when used to augment or to modify any determination effected chiefly through the means of political, rather than intellectual or economic process? <u>12</u>/ |
| − | are now present in the contemporary | + | |
| − | Hawaiian society? | ||
| − | Moreover, if they do know what | ||
| − | they were and are, are such values | ||
| − | proper for present-day Hawaiian | ||
| − | society with its multi-ethnic | ||
| − | composition? Or, rather, if they | ||
| − | are worth recovering, should they | ||
| − | be applied to present-day social | ||
| − | aims to promote inter-ethnic | ||
| − | understanding or to be strictly | ||
| − | applied toward the Hawaiian | ||
| − | Renaissance? If so, how shall | ||
| − | they be applied and who shall | ||
| − | determine the effective means of | ||
| − | implementation? | ||
| − | Let us assume that traditional | ||
| − | Hawaiian values are worth knowing | ||
| − | by humanities scholars and worth | ||
| − | recovering by both the general | ||
| − | public and the Hawaiian people | ||
| − | themselves. What questions would | ||
| − | then be posed? If it should be | ||
| − | assumed that the people of Hawaii | ||
| − | and the Hawaiians in particular | ||
| − | wish to recover certain | ||
| − | traditional values, does this | ||
| − | imply that they genuinely feel | ||
| − | something of tremendous value has | ||
| − | been lost to all of society that | ||
| − | was formerly unique to the | ||
| − | aboriginal group? What then do | ||
| − | they wish to recover for the sake | ||
| − | of all and also what, in more | ||
| − | specific terms, ought to be | ||
| − | recovered for the sake of the | ||
| − | Hawaiian people? Whose responsibility | ||
| − | would it then be to | ||
| − | determine those differences in | ||
| − | value choices and under what | ||
| − | conditions? Would it be largely a | ||
| − | question for an open society to | ||
| − | contemplate or is it one in which | ||
| − | the role of the Hawaiian group may | ||
| − | assert priority in basic | ||
| − | If the latter, in what | ||
| − | role would the humanities scholars | ||
| − | then find themselves if they have | ||
| − | not yet ascertained what their | ||
| − | present state of actual knowledge | ||
| − | of Hawaiian values is, and if it | ||
| − | is sufficiently reliable enough | ||
| − | when used to augment or to modify | ||
| − | any determination effected chiefly | ||
| − | through the means of political, | ||
| − | rather than intellectual or | ||
| − | economic process? 12/ | ||
Since the Humanities Conference of | Since the Humanities Conference of | ||
1979, when these questions were first | 1979, when these questions were first | ||
| Line 82: | Line 26: | ||
lives now and in the approaching | lives now and in the approaching | ||
future. | future. | ||
| + | |||
The need for research into the area | The need for research into the area | ||
of indigenous Hawaiian cultural | of indigenous Hawaiian cultural | ||
| Line 93: | Line 38: | ||
conditions, while some feel they need | conditions, while some feel they need | ||
to be simply recognized, esteemed, and | to be simply recognized, esteemed, and | ||
| − | respected not just for what they are | + | respected not just for <u>what</u> they are |
| − | but who they are, the last | + | but <u>who</u> they are, the last living |
remnant of the original inhabitants of | remnant of the original inhabitants of | ||
this place. What can others learn | this place. What can others learn | ||
about cultural extinction as it | about cultural extinction as it | ||
| − | 245 | + | {{p|245}} |
Latest revision as of 15:32, 16 April 2006
E. PRESENT-DAY SEARCH FOR TRADITIONAL VALUES
In 1979, the Humanities Conference addressed these issues of concern and need among Hawaiians in a panel discussion on: "Can the Humanities Help the Search for Traditional Hawaiian Values?" Since then the Office of Hawaiian Affairs has become a reality, but at that time the community was groping for answers to some of these questions:
- Do humanities scholars know what values motivated ancient Hawaiian society and to what extent they are now present in the contemporary Hawaiian society? Moreover, if they do know what they were and are, are such values proper for present-day Hawaiian society with its multi-ethnic composition? Or, rather, if they are worth recovering, should they be applied to present-day social aims to promote inter-ethnic understanding or to be strictly applied toward the Hawaiian Renaissance? If so, how shall they be applied and who shall determine the effective means of implementation?
- Let us assume that traditional Hawaiian values are worth knowing by humanities scholars and worth recovering by both the general public and the Hawaiian people themselves. What questions would then be posed? If it should be assumed that the people of Hawaii and the Hawaiians in particular wish to recover certain traditional values, does this imply that they genuinely feel something of tremendous value has been lost to all of society that was formerly unique to the aboriginal group? What then do they wish to recover for the sake of all and also what, in more specific terms, ought to be recovered for the sake of the Hawaiian people? Whose responsibility would it then be to determine those differences in value choices and under what conditions? Would it be largely a question for an open society to contemplate or is it one in which the role of the Hawaiian group may assert priority in basic decision-making? If the latter, in what role would the humanities scholars then find themselves if they have not yet ascertained what their present state of actual knowledge of Hawaiian values is, and if it is sufficiently reliable enough when used to augment or to modify any determination effected chiefly through the means of political, rather than intellectual or economic process? 12/
Since the Humanities Conference of 1979, when these questions were first offered for consideration, the Office of Hawaiian Affairs (OHA) has been mandated by the State Constitution, with full community support and legislative backing, precisely to give Hawaiians priority in decision-making on issues directly affecting their lives now and in the approaching future.
The need for research into the area of indigenous Hawaiian cultural values, including those of ethics and religion, has become a primary requirement in OHA's program for cultural recovery. Most Hawaiians are unsure of what the true, dependable, and trustworthy models are and if they are suited to their present needs and conditions, while some feel they need to be simply recognized, esteemed, and respected not just for what they are but who they are, the last living remnant of the original inhabitants of this place. What can others learn about cultural extinction as it
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