Native Stories

For too long our intimate connection with our environment has been interrupted by western ways of being and knowing that was imposed upon us... so that’s what’s so exciting about Puʻu Huluhulu, is that we are coming back and living in one with our environment and getting to know the elements and the changing of the seasons... and what is more Ea then that?

Our intention is to create a nurturing space, a space of empowerment...a brave space for people to feel comfortable truth telling. One of the things we’ve noticed on the Mauna is there’s a lot of historical/cultural trauma going on. I hope that our wahine space is one of those spaces where wahine, māhū, kāne, everyone feels comfortable to come into a nurturing space where they can truth tell, share their own moʻōlelo for how they got here.

Outside of public-school sex education, learning about the sexuality, the gender, the sexual practices of my ancestors have helped me as a māhū to decolonize my body, my relationships, so Sex Eaducation is uncovering what is always conscious, we are constantly in a sexual relationship with the ʻāina.

Legal observers are present at things like direct action or protests, to observe law enforcement and primarily to act as a deterrent to law enforcement from acting unconstitutionally or unreasonably.

They love us when we go along with what they want, but the minute the Hawaiian people say no to something, we are labeled protesters, anarchists...so we decided in 1996 to begin taking part in protecting/preserving Mauna Kea. We are Alii, and alii means servants or resource managers with a dab of holiness.

Kanaka rangers is modeled after a program in Australia where the indigenous peoples of those lands… the way that they saw fit… where you are getting the native indigenous people of those lands to take on kuleana of stewardship, also legislation and enforcement to those resources to belong to those people.

We interview Ka'u Kalama-Ohelo and Ku'ike Kamakea-Ohelo on Save our Sherwoods. Their purpose is to protect and preserve the historical, cultural and natural resources of Waimānalo, neighboring communities and across the state of Hawaiʻi. They share the history of the ownership of the land that is today called Sherwoods and how preservation rights makes it illegal to build anything on that land.

From 2015 until now I’ve been continuing to organize students, train them on how to approach creating actions on campus, how to confront the university, how to confront President Lassner.

Those mele lāhui are probably one of the most important things to hold onto because they connect us. Within those mele, they keep us conscious about what being part of the lāhui is like, they express how we feel about being in the lāhui. It’s very personal but very true to you as a kanaka.

Hoe wa'a or Hawaiian outrigger canoe paddling started well before the 1960's. History tells us that King Kalakaua brought the sport back to popularity during his monarchy following a ban by missionary influences. In pre-missionary days, racing wa'a was a common part of the makahiki season as a type of sport. This podcast will begin with the history of hoe wa'a from David Malo, a historian/writer in the early 1800's. Listeners will learn how canoes were built, the role of the god Iaka, and the tribulations faced with building a canoe. Finally, the podcast closes with Hannie Anderson, the Na Wahine o Ke Kai Race Director, and her account of how the women's Molokai to Oahu race came to be.