HE PUKOA KANI 'ÄINA Kanaka Maoli approaches to mo'okü'auhau as methodology - University of Hawaii at Manoa
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HE PUKOA KANI ‘ÄINA
Kanaka Maoli approaches to
mo‘okü‘auhau as methodology
Nälani Wilson-Hokowhitu*
Abstract
This article briefly defines mo‘okü‘auhau (genealogy) and acknowledges other Kanaka Maoli
(native Hawaiian) academics that have prioritized the Hawaiian value and importance of geneal-
ogy, both traditionally and contemporarily. It engages with diverse Kanaka Maoli approaches to
mo‘okü‘auhau as methodology and concludes with my own interpretation and empirical examples
from my doctoral thesis, Nä Mo‘okü‘auhau Holowa‘a: Native Hawaiian Women’s Stories of the
Voyaging Canoe Höküle‘a (Wilson, 2010).
Keywords
Hawaiian, women, Kanaka Maoli, voyaging, canoes, methodology
* The School of Physical Education, University of Otago, Dunedin, New Zealand
Email: nalani.wilson@otago.ac.nz138 N. WILSON-HOKOWHITU
Introduction Articulating the full complexity and fluidity
of mo‘okü‘auhau and Kanaka Maoli use of
He pukoa kani ‘äina. genealogical information, whether traditionally
or contemporarily, is beyond the scope of this
A coral reef strengthens into land. (Pükui, paper, but a brief introduction to its defini-
1983, p. 100) tion and expressions is nonetheless essential.
Mo‘okü‘auhau is fundamental to Hawaiian
Like the coral reef to the ocean, methodol- epistemology, to our Kanaka Maoli sense of
ogy serves as a foundation that grounds and knowing and being in the universe. Although
nourishes research. In this way, it is metaphori- translating and defining the intricacies of
cally comparable to a coral head that has the mo‘okü‘auhau is extensive, it is nonetheless
potential to grow into land. The ‘ölelo no‘eau vital to briefly do so before proceeding to articu-
(Hawaiian proverb) above refers to the coral late mo‘okü‘auhau as methodology. Like most
heads that Hawaiian navigators used as mark- words in ka ‘ölelo Hawai‘i (the Hawaiian lan-
ing points in their memories to pass on to their guage), mo‘okü‘auhau has multiple meanings
apprentices. During their voyages they observed and kaona, (hidden meanings). In simplest
that the small coral heads eventually formed terms “genealogy” is the English translation
into islands. for mo‘okü‘auhau; yet, in Hawaiian it is far
There are several metaphorical “coral heads” more complex. Mo‘o in this context can be
utilized to navigate the reader through this defined as a succession, series, story, tradition
paper. I begin by briefly defining mo‘okü‘auhau or lineage. Kü means to stand, stop, halt, anchor
(genealogy) and acknowledging other Kanaka or moor, as well as signifying the God of War.
Maoli (Native Hawaiian) academics that have ‘Auhau refers to the femur and humerus bones
prioritized the Hawaiian value and importance of the human skeleton. When strung together
of genealogy both traditionally and contem- the words refer to “genealogy”, but the kaona
porarily. The section moves on to engage and deep significance in ‘ölelo Hawai‘i refers to
with diverse Kanaka Maoli approaches to the bones of our ancestors that connect us, as
mo‘okü‘auhau as methodology. In the last sec- Kanaka Maoli, to our islands. The succession
tion I incorporate my own interpretation and of our ancestors, and mana within their bones
use of mo‘okü‘auhau as methodology and con- buried in the ‘äina (land), establish our place
clude with empirical examples from my doctoral to stand tall, our place to protect and defend.
thesis, Nä Mo‘okü‘auhau Holowa‘a: Native From this context, I believe that our spiritual
Hawaiian Women’s Stories of the Voyaging selves are informed and inspired by nä äkua
Canoe Höküle‘a (Wilson, 2010). (gods), nä küpuna (ancestors), and nä ‘aumäkua
(ancestral guardians within the natural world)
who are all a part of an extended Kanaka Maoli
Mo‘okü‘auhau as methodology mo‘okü‘auhau. This relationship is recited in
our cosmological creation chant, the Kumulipo,
Genealogies are perceived by Hawaiians which directly connects humans to nä akua, nä
as an unbroken chain that links those alive ‘aumäkua, and nä kupuna who dwell within
today to the [cosmological] life forces—to the natural and spirit world. Spirit and the
the mana [spiritual power] that first emerged natural world are ubiquitous. They are one
with the beginning of the world. Genealogies and the same.
anchor Hawaiians to our place in the universe. Retaining genealogical lineage has been par-
(Kame‘eleihiwa, 1992, pp. 19–20) ticularly important to Hawaiian ali‘i (chiefs)
who recited their mo‘okü‘auhau to assert theirHE PUKOA KANI ‘ÄINA 139 political power (Kame‘eleihiwa, 1992; Osorio, Jon Osorio (2002); Kanalu Young (1998), 2002; Silva, 2004; Young, 1998). Since Western Trask (2002), Noenoe Silva (2004), Julie contact and, later, annexation of the Hawaiian Kaomea (2006), Noelani Goodyear-Ka‘öpua Nation by the United States at the turn of the (2005) and Manulani Meyer (1998, 2003, 20th century, political use of mo‘okü‘auhau 2008) prioritize Hawaiian genealogies and have has also been vital to subversive, anti-colonial made significant and ongoing contributions to movements. For example, King Kaläkaua’s understanding Native Hawaiian perspectives in celebration of the art of hula (native Hawaiian academia and education. Returning to the meta- dance form) and the sport of surfing, which phor of pukoa kani ‘äina, just as it was vital for had been banned by missionaries and his pre- navigators to remember significant coral heads decessors, served to validate Hawaiian cultural as navigational points, so too is it necessary for practices and genealogical knowledge (Silva, academics to recall the predecessors who have 2004). Noelani Goodyear-Ka‘öpua (2005) dis- helped guide their own academic journey. cusses mo‘okü‘auhau as a social and political Mo‘okü‘auhau grounds the knowledge and tool utilized across the centuries, which will be understanding of several of the aforementioned explored later in the section. leading Kanaka Maoli academics (Goodyear- In my own work, part of the research process Ka‘öpua, 2005; Kame‘eleihiwa, 1999; Kaomea, involves honouring and valuing mo‘okü‘auhau, 2006; Meyer, 1998, 2003; Silva, 2004). These including acknowledging Kanaka Maoli aca- scholars have each worked within their various demics that have come before, who have inspired areas of expertise to add to the body of knowl- or shifted my thinking and knowing. I find that edge that redefines Kanaka Maoli in our own I am an extension of a long line of Kanaka terms. For example, Lilikalä Kame‘eleihiwa Maoli seeking to protect, defend, and respect (1992, 1999) specializes in land tenure and our ancestors and the ‘äina in which they reside. mo‘okü‘auhau. Haunani Kay Trask (1994, For example, following the Hawaiian renais- 1999) is known for her political efforts toward sance of the 1970s and 80s, academics such as Hawaiian sovereignty and for her expressive Haunani Kay Trask and Lilikalä Kame‘eleihiwa poetry. Noenoe Silva uncovered anti-annexation began integrating an acknowledgement of their petitions from Hawaiians which she docu- mo‘okü‘auhau within their academic and politi- ments in her book Aloha Betrayed (2004). Julie cal writing and presentations. Their inclusion of Kaomea (2006) uses mo‘okü‘auhau to decon- mo‘okü‘auhau was a sovereign statement and struct the current Hawaiian curricula within the assertion of their knowledge as indigenous to United States Department of Education. Lastly, the Hawaiian Islands, as Kanaka Maoli, which Manulani Meyer (1998) conducted her doctoral served as an example for other Kanaka Maoli research exploring the stories of Kanaka Maoli academics that have followed. Since the millen- küpuna (elders) leaders to create an academic nium a new wave of Kanaka Maoli voices have text that would better inform the concept of been exploring their own diverse interpretations Native Hawaiian epistemology. Their contri- of mo‘okü‘auhau as methodology (Goodyear- butions are vital to informing diverse Kanaka Ka‘öpua, 2005; Kaomea, 2006; Meyer, 2008; Maoli methodological approaches. Silva, 2004). Meyer (1998), Kame‘eleihiwa (1999), Kame‘eleihiwa (1999) states that, “as Kaomea (2006), and Goodyear-Ka‘öpua (2005), Hawaiian women, we are the intellectual as in particular, help ground mo‘okü‘auhau as well as the physical descendants of our female methodology. For example, Meyer’s disserta- ancestors, and in turn we will be ancestral tion found that the majority of küpuna that inspiration for the generations to come” (p. 1). she interviewed described the significance of Alongside Kame‘eleihiwa, the scholarship of place and identity in relation to mo‘okü‘auhau,
140 N. WILSON-HOKOWHITU
connectedness with the ancestors, land and the Kaomea (2006) incorporates mo‘okü‘auhau
surrounding environment. Cultural terms such in the essay “Nä wähine mana: A postcolonial
as “continuity”, “spiritual purpose”, “responsi- reading of classroom discourse on the impe-
bility” and “genealogy” came forth and shaped rial rescue of oppressed Hawaiian women”.
the need for further clarification as to how the In this work, Kaomea’s methodology merges
participants drew inspiration from genealogy to mo‘okü‘auhau and French social theorist
develop their sense of ongoing purpose (Meyer, Michel Foucault’s genealogical method. She
1998). In this instance, through Meyer’s atten- explains that the hybrid method is a coun-
tiveness and respect for the Hawaiian leaders ter-genealogy, inspired by the commoner use
that she interviewed, her methodology simul- of genealogy, in which the po‘e ku‘auahau
taneously grounded and informed her method, (genealogist) investigates local or lesser-known
which will be discussed again in the last section. stories to suggest an alternative reading of a
Attempting to articulate and utilize widely accepted genealogy to, in some cases,
mo‘okü‘auhau as methodology extends from usurp power from a dominant ruler. Kaomea
a long lineage, traditional and contemporary, asserts that her commoner use of genealogy
personal and academic. If we were to imagine is in many ways consistent with Foucault’s
the convergence of these worldviews to be like (1977) genealogical method, which was not
the meeting of ocean waters at the further- only directed against great truths and grand the-
most tip of the North Island of New Zealand ories or narratives (p. 334), it was also focused
or South Point on Hawai‘i Island, what we on the subjugation of what he referred to as
find is abundance, rich abundance where life “local knowledges”.
flourishes. Valuing mo‘okü‘auhau as method- While there are clearly distinct differences
ology is a part of a larger ongoing process of between how Foucault thinks about geneal-
decolonization within, and extending beyond, ogy and how Kanaka Maoli women utilize
academia. mo‘okü‘auhau within contemporary academic
Of particular interest to the paper are texts, the insights afforded by Foucault have
the diverse ways in which Kanaka utilize nevertheless been informative to indigenous
mo‘okü‘auhau as methodology. As Maenette academics. For example, Kaomea (2006) and
K. P. Benham (2007) explains: Smith (1999) insightfully demonstrate that
Foucauldian concepts have analytic utility
The methodology (logic behind research/ for indigenous scholarship. In particular, his
inquiry approach) should not be seen as an understandings related to what “history” com-
end in itself (this often leads to artificiality) prises together with his notions of “discourse”,
but must engage scholars in an ongoing discus- power-knowledge and subjectivity are useful
sion to ensure that there is no one-size-fits-all in indigenous work. Thus, for the purposes of
solution but a broader, more dynamic posi- Kaomea’s article (2006), by seeking out the
tion of possibilities that encourages diverse voices of less-cited, fragmented and subjugated
representation and voice. (p. 519) knowledge, Kaomea acts as the commoner
Hawaiian genealogist constructing a coun-
Drawing upon Julie Kaomea and Noelani ter-genealogy of nä wahine mana (powerful
Goodyear-Ka‘öpua as examples of academics Hawaiian women), descended from 20,000
who have sought to reinterpret mo‘okü‘auhau divine female goddesses, prominent female ali‘i
for methodological purposes points to the and resilient commoner women.
possible diversity within the one concept and Although distinct from the work of Kaomea,
engages an ongoing discussion of methodology Noelani Goodyear-Ka‘öpua’s (2005) disser-
for Kanaka Maoli. tation serves as another direct example ofHE PUKOA KANI ‘ÄINA 141
mo‘okü‘auhau as methodology. Like Kaomea, place and purpose. Therefore, the last section
Goodyear-Ka‘öpua uses critical methods to incorporates my own interpretation and use of
navigate currents of power and knowledge, mo‘okü‘auhau as methodology and concludes
but she does so in her own distinctive way. with empirical examples from my doctoral
She says, “We need a notion of mo‘okü‘auhau thesis, Nä Mo‘okü‘auhau Holowa‘a: Native
that does more than assert our ancestry and Hawaiian Women’s Stories of the Voyaging
our rights and responsibilities in this place. We Canoe Höküle‘a (Wilson, 2010).
need tools to understand the systems of power”
(p. 316). She goes on to discuss mo‘okü‘auhau
as socio-political and analytical tools for cri- Nä mo‘okü‘auhau holowa‘a: A
tiquing relations of power that move beyond re-search journey
legitimizing Kanaka Maoli existence and
mana. She poignantly asks the question, “As As a Kanaka Maoli woman living in Aotearoa
Kanaka Maoli scholars and activists assert New Zealand, I consider myself to be a contem-
our genealogies in tactical ways, how can we porary Pacific voyager. As an indigenous scholar,
mobilize a genealogical method in understand- I acknowledge that my research journey has been
ing the very contexts and situations in which deeply influenced by the elements and people of
we enunciate those mo‘okü‘auhau?” (p. 316). Te Waipounamu (the South Island of Aotearoa
Her methodological reflections seek to answer New Zealand, literally “the place of green-
this question by referencing political exam- stone”), the space and place where most of my
ples from colonization to present. Specifically, researching, writing and creating has transpired.
Goodyear-Ka‘öpua considers how Hawaiian My relationship with the sub-Antarctic ocean,
Studies practitioners might use mo‘okü‘auhau for example, or friendships and aloha (love in
as a research method for gathering, understand- the broadest sense) shared with Kai Tahu (one
ing, and using information. of the indigenous peoples of Te Waipounamu)
In summary, the previous section highlights inform the research. Although this reciprocal
Kanaka Maoli examples of decolonizing meth- exchange has been expansive and life changing,
odologies. For Kanaka Maoli the inclusion I continue to maintain a deep connection to my
of mo‘okü‘auhau was and continues to be a ancestors, family and islands of indigenous ori-
sovereign statement and assertion of our indig- gin. My mo‘okü‘auhau has sustained me while
enous connection to the Hawaiian Islands; yet, living away from my island homeland.
a new wave of Kanaka Maoli voices have been During the early stages of the thesis I found
exploring their own diverse interpretations of that mo‘okü‘auhau repeated in my mind, heart
mo‘okü‘auhau which has included its meth- and spirit like a mantra. I saw genealogy in
odological utility (Goodyear-Ka‘öpua, 2005; everything, especially the academic texts that
Kaomea, 2006; Meyer, 2008; Silva, 2004). As a I read. There seemed to be an interconnection
diasporic Kanaka Maoli woman, I honour these and layering of voices and perspectives that
influential academics and express my gratitude came in succession. In particular the academic
for their work, which has greatly inspired my writing of Kanaka Maoli women seemed to
own research journey. Although my work also follow a “genealogy” of thought. Interestingly,
focuses on Kanaka Maoli, it grew into fruition in these women also interweaved the value of
the southern Pacific Ocean far from my islands mo‘okü‘auhau throughout their texts, which
of indigenous origin. It is for this reason that my led me to understand the reciting of genealogies
use of mo‘okü‘auhau transcends a geographi- was occurring on multiple levels. For example,
cal location; rather, it represents a diasporic there was a spiritual element with the acknowl-
indigenous approach to finding methodological edgement of the presence of our ancestors upon142 N. WILSON-HOKOWHITU
conducting research, or “coming up with”1 an Holowa‘a: Native Hawaiian Women’s Stories
idea. Whilst the intellectual element acknowl- of the Voyaging Canoe Höküle‘a (Wilson,
edges the academic lineage that has come 2010) sought to highlight the contemporary
before, exemplified by leading Kanaka Maoli life stories and experiences of Kanaka Maoli
women academics. Mo‘okü‘auhau is, therefore, women from the voyaging canoe Höküle‘a.
both deeply embedded in our epistemologies Like the scholarship of Kaomea (2006), the
and contemporarily utilized as methodology. stories of nä mana wähine interviewed served
As has been articulated in the previous as counter narratives to texts that have not
section, conceptualizing mo‘okü‘auhau as meth- included women’s perspectives as voyagers and
odology stems from a long lineage of Kanaka navigators. The thesis centred on the wom-
Maoli tradition, epistemology, ontology, and en’s stories, affording them place and space to
contemporary indigenous scholarship. As a describe and define their own experiences and
scholar following in this lineage, I have learned understandings of the canoe Höküle‘a. It also
that our indigenous “homelands” are capable yielded opportunities for the women to reflect
of transcending physical geographies and for upon ways that working with the canoe may
some diasporic peoples our connections often have contoured other aspects of their lives; in
thrive within the heart, mind and spirit. Within particular, allowing them to forge paths of self-
these diverse spaces and perspectives, I have determination as Hawaiian women.
found that there is power in unity, power in a Mo‘okü‘auhau was the primary theoretical
common cause, where each unique indigenous thread that bound the research in its entirety.
person has the capacity to contribute to broader The thesis explored how legendary Pacific and
communities in our fight for the return of our Kanaka Maoli female voyagers link ancestral
autonomy, sovereignty, land, languages, integ- women, through an extended mo‘okü‘auhau,
rity and dignity since the onset of colonization. to contemporary women from Höküle‘a. A
These are struggles that continue to exist today deconstruction of Western anthropological and
as we attempt to locate our own voices, stories explorer documents sought to inform readers,
and perspectives in educational and political specifically other Kanaka Maoli, of the way in
spheres that have, for the purposes of Western which our ancestors’ knowledge was recorded
assimilation, long deemed our epistemologies as and represented to offer a dissected, incomplete
inferior and irrelevant. It is for this reason that version of our people. The intention was that
indigenous Pacific methodologies, specifically the work would serve as an example to question
the Kanaka Maoli concept of mo‘okü‘auhau the historical texts as potentially limited, espe-
as methodology grounded my doctoral research cially when written by foreigners to the Pacific
project. who came with their own personal agendas and
Before describing the specificity of method- worldviews.
ology and methods to the thesis, I will briefly Throughout the research process, I tried
summarize the work. Nä Mo‘okü‘auhau to remain cognisant of my own subjectivities
because inevitably the stories of the women were
1 I use quotes here to emphasize my personal belief filtered through “my” lenses. Therefore it was
that our ancestors call us as Kanaka to do particular important to emphasize that the participants’
work or research. In this respect I do not take credit voices guided the work, indeed it is imperative
for “my” ideas. Instead, I acknowledge the presence that they did. Simultaneously, I acknowledged
of my ancestors in everything that I do or pursue. my awareness of how my concerns, experiences,
In regards to this research, I strongly believe that
and subjectivities influenced the way in which I
the research came to me when I was initially asked
to contribute an article to the International Journal
discussed and interpreted the women’s stories.
of Maritime History and grew from there. Reflexivity was, therefore, a constant and vitalHE PUKOA KANI ‘ÄINA 143
part of the methodological process. potential for establishing research methods
The methods for this project involved in- appropriate for Kanaka Maoli, but we need
depth, semi-structured interviews with Kanaka to articulate our own methodology. As previ-
Maoli women who voyaged on long open-ocean ously outlined, Manulani Meyer’s work on
sails with Höküle‘a. The women were encour- Hawaiian epistemology is pivotal as a starting
aged to share about who they are, beginning point for paralleling Kanaka Maoli perspectives
with their mo‘okü‘auhau, extended family, and values in relation to indigenous research
where they are from, what spaces and places methods articulated by Mäori academics. Her
have been significant to shaping their worldview work greatly informed my desire to explore
and “sense of place”; thus, laying a foundation mo‘okü‘auhau as methodology.
of understanding before leading into their expe- In self-reflection, I realize that as a Kanaka
riences working with the canoe. Beginning with Maoli living in Aotearoa my work has been
the participants’ background in this way enabled inevitably influenced by the people of this land.
incorporation and prioritization of Hawaiian Furthermore, I am married to a Mäori man,
epistemology and value for mo‘okü‘auhau as a my children are Mäori and I help facilitate a
Kanaka Maoli method of inquiry. However, it te reo Mäori (Mäori language) play group for
is important to note that not all of the women my daughter that adheres to kaupapa Mäori
voyagers interviewed knew about or chose to (Mäori methodologies), so again, I am deeply
share their personal mo‘okü‘auhau. They did committed and connected to these islands
all share feelings about the presence of an at through my family. Perhaps it is partly for
times unidentifiable spiritual presence, which this reason that I found the Kaupapa Mäori
some of the women attributed to the canoe and approach resonated in my research because
their ancestors. it involves the development of a relationship
I envisioned the method of incorporating defined by whänau/‘ohana (extended family).
time and space to explore mo‘okü‘auhau and This relationship sets forth a series of rights and
spiritual understandings to be similar to what responsibilities, commitments and obligations,
Mäori academic Russell Bishop (2008) has and supports a collective purpose (Bishop &
termed one of the most fundamental concepts Glynn, 2003). The interactions are warm and
in Mäori culture, whanaungatanga, which interpersonal, emanating attributes of “aroha
acknowledges connectedness and kinship. This [aloha] (love in the broadest sense), awhi
term in the Hawaiian language would be best [kökua] (helpfulness), manaaki (hospitality)
associated with mo‘okü‘auhau or ‘ohana, a and tiaki (guidance)” (Bishop & Glynn, 2003,
familial relationship. Connectedness is estab- p. 158). Regarding the doctoral research, my
lished through traditional and contemporary relationship with the women interviewed was
genealogies and experiences. For example, nurtured by having voyaged with and worked
in this project I shared the same traditional alongside the women on the canoe. Together
Kanaka Maoli mo‘okü‘auhau as some of the we are all a part of the canoe community and
participants as well as the contemporary experi- Höküle‘a ‘ohana.
ence of having also voyaged on Höküle‘a. As a voyager, it was while sailing on the
Kaupapa Mäori serves as a beautiful exam- open ocean under a sky layered with stars,
ple of an indigenous, Pacific approach to following the pathway of our ancestors that I
researching, yet it is important not to essen- felt the presence of my küpuna more than ever
tialize across the Pacific. Mäori and Kanaka before in my life. My hope was that the research
Maoli do share deep genealogical, linguistic would evoke conversations about the power
and cultural similarities but are also distinct. and presence of our ancestors while at sea and
In this respect, our Mäori cousins inspire the on land. The integration of mo‘okü‘auhau into144 N. WILSON-HOKOWHITU
the interviews was a way to begin this dia- as well, especially for women. For example,
logue and to investigate the extent to which the when interviewed, Shantell Ching described
women’s connections to place and their ances- aspects of her journey relating to her genealogy
tors inspired their life experiences as voyagers. and contemporary challenges. Shantell began
Given the contemporary academic context, dreaming about being a navigator when she was
my extending mo‘okü‘auhau from epistemol- 10 years old. She wondered how our ancestors
ogy into methodology could be compared to navigated using natural clues. It was not until
shifting from understanding into utility. This the last decade that she began to look to her
is a complex process in which epistemological genealogy for answers as to why she had that
worlds merge. I will attempt to explain. From interest at such a young age.
the bones of our ancestors, and the mana that is Shantell found names in her father’s side of
passed on in succession, our traditional link to the family, like Kahoewa‘a, which means pad-
the land, place and our islands is clearly estab- dling the canoe. Her father is from Hanapepe,
lished. Beyond the physical existence of our Kaua‘i, and traces his genealogy to Ni‘ihau.
ancestors at their place of rest, many Kanaka Upon recently finding Ni‘ihau records that show
believe that our ancestors are present in spirit that two of her ancestors, Wa‘awa‘a and Paikuli,
form. As ‘aumäkua in animal form or in the ele- actually “makemake moana” (died at sea),
ments of the natural world, such as the moon, she said that “I’m still in the process of under-
wind, rain, a rainbow, the ocean and so forth, standing why I have this very strong interest in
our ancestors communicate and make them- learning about the ancient ways of navigation
selves known. and my recent research is leading me to [feel-
I extend this epistemological knowing and ing as though], ‘Wow, it’s in my genealogy, it’s
understanding into methodology in two ways. where I come from, it’s in my blood’” (S. Ching,
Firstly, the starting point is to be open and to personal communication, 10 August, 2007).
trust the process, acknowledging that my ances- Shantell and I agreed that sharing knowledge
tors are present and here to mälama (take care); and experiences of a spiritual nature is difficult,
thus, I take time to listen to the signs and mes- especially in a public and academic context. We
sages through the research journey. Secondly, both question whether some stories should be
mo‘okü‘auhau as methodology is about allow- written down, yet perpetuating the knowledge
ing the research participants involved the same is part of the process. Shantell outlines, “I like
time and space to articulate connections of to use the metaphor in navigation that you
spirit. It is about offering an opportunity for only know where you are by knowing where
Kanaka Maoli to introduce their mo‘okü‘auhau you come from”. She found that in research-
before themselves if they choose and to prior- ing her genealogy she discovered her kuleana
itize questions that honour this deeply rooted (responsibility and privilege), which has guided
aspect of Kanaka epistemology. her life. With the gift of knowledge there is also
As Kanaka Maoli women voyagers, we the responsibility to share and perpetuate what
honour our ancient connection to legendary you have learned.
women voyagers, our ancestors and the spirit of Shantell does not doubt her life’s purpose to
Höküle’a while we tread the challenging terrain be a navigator. While sailing she remembered:
of modernity, all of which are an integral part
of our contemporary realities. Living in a mod- There was that force outside of me that was
ern context and trying to adhere to the life of a guiding me and giving me the ‘ike, the knowl-
voyager is highly complex. Sacrifices have to be edge, to make decisions on the canoe. There
made to make time to volunteer with the hope were times where I felt things that I couldn’t
to sail someday. Other challenges are present explain in English, that I couldn’t explain inHE PUKOA KANI ‘ÄINA 145
modern terms with scientific evidence. I was god, we just…” I don’t know what it was but
questioned on the trip and there was that con- it was like the squall just parted for us. Then
flict of facts and evidence but I guess I finally it came back together again after we passed
had to stay clear in mind and soul and say, through. (Pi‘ikea)
“I cannot explain to you this right now but
this is what it is, this is how it is,” because it I mean it can’t just be coincidental. I mean
came from a feeling. (personal communica- maybe it is but how amazing is that? So
tion, 10 August, 2007) whether it is ancestors guiding or some kind
of spiritual…one can only wonder, but it’s
She recalled that each day on the canoe she was pretty amazing when you think about it.
able to pick up clues and interpret more, but (Moana)
she attributed her knowing to an outside force.
Shantell shared that while travelling across I believe that there is guidance and some-
2,500 miles of open-ocean, at no time on the times it’s more subtle than other times. I think
trip home was she scared: “I can honestly say maybe another thing that I learned on the
something was guiding us home. Whether it was canoe is that just being quiet enough some-
Höküle‘a’s mana, my ‘ohana’s mana, whatever times to listen for it and to hear it, and not to
it was, I was very comfortable out at sea and, just go blindly on your way. (Catherine)
of course, we made it home safely with that
guidance”. Whether on the ocean or on land, and in ref-
I share Shantell’s feelings on this subject and erence to her life as a voyager, perhaps this
believe the force she felt also came from within, quote best encompasses the essence of our
that it courses through her veins as the genetic many journeys as Kanaka Maoli: “It’s because
memory of her ancestors. It is also the ever- of my genealogy or ancestors that I’m doing
present spiritual guidance from our küpuna. what I’m doing, because this is what I ought
This is an epistemology with which many of our to be doing” (Shantell). Like Shantell, I too
people are quite comfortable. We honour this believe that we are guided by our ancestors, our
relationship by acknowledging our connection mo‘okü‘auhau.
to the past, grounding us in the present and In conclusion, like the opening ‘ölelo no‘eau
guiding our future. This is our legacy as Kanaka that refers to the coral heads that Hawaiian
Maoli women voyagers. navigators used as marking points, which con-
Engaging mo‘okü‘auhau as methodology tinued to grow and flourish, so too will these
and method led to beautiful and rich exchanges thoughts morph and evolve. The intention of
between nä wähine holowa‘a (the women voy- synthesizing other Kanaka Maoli academics
agers). For example, like Shantell, all of the use of mo‘okü‘auhau in framing and guid-
women talked about powerful experiences that ing my own research journey is to stimulate
they witnessed within the natural world while dialogue and further articulations of Kanaka
sailing on the canoe, at times attributing the Maoli approaches to methodology, for my
mana of Höküle‘a and/or their ancestors as perspective is only one, and as Kanaka Maoli
having influenced natural phenomena as exem- we are a diverse people with multi-ethnic and
plified in these quotes: multi-geographic influences. Mahalo nui loa,
I am abundantly grateful and honour all who
I turned around to see what was going on in have come before while I await the mana‘o
back of us and the squall was coming back (wisdom) from those not yet heard and the
together again. That was just one of those next generation.
chicken skin moments and I thought, “oh my146 N. WILSON-HOKOWHITU
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